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CXJHTRIGHT DEPOSIT 



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...THE... 
ECCLESIASTICAL YEAR 



FOR 



Catholic Schools and 
Institutions.. 



TRANSLATED 
FROM THE GERMAN 

OF 
REV. ANDREAS PETZ. 



By a Member of the Dominican Order. 



THE M. H. WILTZIUS CO., 
MILWAUKEE. 



\/\c?.^ 



Nihil Obstat. 

SIMON LEBL, D.D. 

Censor Librorum. 






Imprimatur 

FREDERICUS XAVERIUS, 

Archiepiscopus Milwauchiensis. 



• ••' « . • I • ' • 



THE LIBRARY OF 
CONGRESS, 

Two Copies Received 

JUL 3 1903 

Copfytignt Entry 

CLASS <X^ XXc No. 

COPY g. 



Copyright I go J. 



1^ PREFACE. 

IN presenting a translation of Petz's Katholische 
Kirchenjahr to the Catholic public, we deem no 
apology necessary, since we have in English no 
similar work suited to the requirements of the class 
room, as well as to the wants of the home and fire- 
side. We hope the work may find as generous a 
welcome among our American Catholics as the 
original did in Europe. 

It cannot be called a literal translation since we 
have omitted some things suited to European 
usages, but not to the customs of America, and 
we have added other things where authority sanc- 
tioned it. 

Wherever the translation differs from the origi- 
nal, standard works have been called into requisi- 
tion, such as Butler's *' Feasts and Fasts," 
^^Clarke's Spirago," '^O'Brien On The Mass," 
''Dom Gueranger's Advent," *'The Festal Year," 
'^Schulzes Pastoral Theology," ^^Catholic Diction- 
ary," *^ Catholic Ceremonies," Abbe Durand, 
^^ Lambing, The Sacramentals," and other works 
of reference and authority. The translator lays 
claim to nothing original in the work. 

As Petz does not treat of ''The Way of the 
Cross," we have taken the liberty of quoting it 
entire from Clarke's Spirago. 

The Translator. 



PART FIRST. 

HOLY SEASONS. 



The Ecclesiastical Year in General. 



1. By Ecclesiastical Year we understand the 
yearly return of holy seasons, through which the 
redemption of mankind is renewed, continued and 
made available for the faithful, so that they may 
glorify God and sanctify themselves. 

2. The Ecclesiastical Year differs from the Civil 
Year, not only in its divisions but also in its object. 
The Civil Year serves as a measure for the tem- 
poral wants of man ; whereas, the Ecclesiastical Year 
pertains to his eternal interests. 

3. The object of the Ecclesiastical Year is for 
us to renew the w^ork of redemption, which God 
performed for sinful man, in order that we may 
offer to Him the homage which is His due, and 
obtain thereby abundant graces for the practice of 
virtue, to strengthen us in our faith. 



6 The Ecclesiastical Year in General. 

4. The means which the Ecclesiastical Year 
offers for the attainment of this object are the 
following : 

(a) The Holy Sacrifice of the Mass with the 
Sacraments. 

(b) The Holy Seasons which are set apart for 
the celebration of the sacred mysteries. 

(c) Sacred customs such as ceremonies, bless- 
ings, devotions, etc., which show us the significance 
of the Holy Seasons and imbue us with their spirit. 

5. The foundation, the central point, the very 
soul, in fact, of the Ecclesiastical Year, is the Sac- 
rifice of the Mass. Christ completed the work of 
redemption by His sacrifice on the cross ; this sacri- 
fice is continued and renewed in the Sacrifice of the 
Mass. It is the sacrifice of the Son of God, ever 
ascending to the throne of God. No tongue can 
tell the depths of its mysteries. No angel can under- 
stand its meaning. It is the offering of the human 
race to the Godhead. 

The festal seasons of the Ecclesiastical Year 
place before us in succession, all the mysteries of 
the redemption, continually renewed in the Sacrifice 
of the Mass. 

The Sacraments are the channels through which 
the fruits of the Mass are conveyed to our souls. 

On the other hand, however, the ceremonies, 
sacramental s, etc., replete with graces, as well as 
symbolic ornament, surround the Holy Sacrifice of 
the Mass, as well as the festivals of the year, and 



DlVlSlONB. 



the sacraments themselves. Thus everything in the 
entire Ecclesiastical Year revolves around, and per- 
tains to, the Holy Sacrifice of the Mass. 



DIVISIONS. 

The central point of our redemption is Christ's 
sacrifice on the cross, which reached its consumma- 
tion in His glorious resurrection. Easter, therefore, 
with Holy Week forms the middle point of the 
Ecclesiastical Year, because this Holy Season places 
before our eyes the crucifixion and resurrection of 
Christ. The prophetical teachings of the Old Testa- 
ment and the life of Christ until the time of His 
Passion were only a preparation for the Sacrifice 
of the Cross. We celebrate this preparation by Ad- 
vent and the Christmas season. 

The coming of the Holy Ghost, and the spread 
of Christianity is a continuation and completion of 
the Sacrifice of the Cross. We celebrate this con- 
tinuation and completion by the Season of Pente- 
cost. 

In the three principal parts of the Mass, we find 
again the three parts of the Sacrifice of the Cross; 
the preparation of the sacrifice in the Ofifertory ; the 
offering of the sacrifice in the Consecration ; and 
the distribution of the fruits in the Communion. 

Christ appears in the work of redemption with 
a threefold dignity; as Prophet, because He pre- 
pares His most sacred Sacrifice through the Old 



8 The Ecclesiastical Year in General. 

Testament and by His own life and labors ; as High 
Priest, because He consummates His Sacrifice on 
the Cross ; and as King, because through the fruits 
of His sacrifice He establishes a kingdom which 
continually perpetuates and governs itself. The 
Ecclesiastical Year shows us this threefold dignity 
of Our Redeemer and therefore contains three divi- 
sions : 

(i.) The Christmas Season, which represents 
the prophetic dignity. 

(2) The Easter Season, representing the High 
Priest's dignity. 

(3) The Pentecost Season, which represents the 
Royal Dignity of Christ. 

The Christian who conforms to the teachings of 
the Ecclesiastical Year is led into the three degrees 
of the spiritual life: — purification, inspiration and 
union. The festal circle begins anew every year, 
and, like a tree, yearly adds a new ring of perfec- 
tion. These divisions are festal cycles, because each 
cycle has a principal feast as central point around 
which the days and feasts of the season revolve; 
they form a season of preparation and a subsequent 
commemoration according as they precede or fol- 
low the feast. 

VIGIL AND OCTAVE. 

I. The day preceding the feast is called the Vigil. 
This word comes from the Latin and means night- 



Vigil and Octave. 9 

watch. The early Christians spent the night, or a 
great part of the night preceding a feast, in prayer, 
fasting, and the singing of hymns and psalms. These 
nightwatches were called vigils. Even in the time 
of the Apostles the first Christians kept these vigils 
in commemoration of the nightwatches of our Lord. 
Later these vigils were restricted to the day imme- 
diately preceding a feast and for these special days 
retained the name vigil. The Midnight Mass on 
Christmas is still kept in remembrance of the orig- 
inal celebration of the vigils. Besides the three 
principal feasts, other feasts have vigils also, which 
are not so solemnly kept. The vigils admonish us, 
to prepare, like the first Christians, for the ap- 
proaching feast by penance and recollection. 

2. The days immediately following the feast 
form the Octave, that is, an eight day celebration, 
or continuation of the feast. 

Even in the Old Testament the principal feasts 
were celebrated with octaves ; for instance, Easter, 
or the Feast of the Tabernacles : and the Christians 
even in the time of the Apostles, celebrated the prin- 
cipal feasts with octaves. Later the Church appoint- 
ed octaves for several other feasts, which were not 
however so solemnly kept. The object of these eight 
day celebrations is to enhance, as it were, the dig- 
nity of the feast, and thereby tO' impress the mys- 
teries more deeply and permanently upon the hearts 
of the faithful. 

3. TbiC Sundays with their ferias, and also sev- 



10 The Ecclesiastical Year in Gexekal. 

eral other feasts form the preparation and subse- 
quent commemoration of the three principal feasts. 

SUNDAY. 

1. The word Sunday comes from Heathendom: 
The first day of the week was dedicated to the Sun 
god, therefore called Sunday, or day of the sun 
(dies solis). We are reminded thereby of that Sun 
which appears to us in the person of Jesus Christ, 
warming and illuminating our souls, even here on 
this earth, and which one day will, in the great be- 
yond, rejoice us by its eternal brilliancy. 

In the language of the Church this day is called, 
at least since the time of Constantine, if not from 
the time of the Apostles, the day of the Lord (dies 
dominica). 

2. Sunday is merely of ecclesiastical institution, 
dating, however, from the time of the Apostles. God 
established the Sabbath as a perpetual reminder of 
the creation, in order to admonish mankind that they 
owe their Creator veneration and gratitude; at the 
same time providing necessary rest for man and 
beast. The Apostles appointed Sunday for this day, 
because Christ, by His resurrection, completed the 
work of redemption, and sent the Holy Ghost oh 
Sunday. Sunday, therefore, admonishes us more 
emphatically of the duty of gratitude, than the Sab- 
bath of the Old Law ; for our Heavenly Father be- 
gan the work of creation, the Son of God completed 
the work of redemption, and the Holy Ghost com- 






Sunday. 11 

menced His work in the Church of Christ on the 
first day of the week. It places before us, therefore, 
the three greatest of God's gifts to man : the Crea- 
tion, the Redemption, and the Sanctification. This 
day is dedicated, therefore, to the Most Holy Trin- 
ity. On Sunday the Christian should thank the 
Adorable Trinity for all graces received, especially 
for those of the past week; he should make atone- 
ment for faults committed and beg for grace and 
strength for the coming week. 

3. The Sundays, then, are the guides of the 
entire Ecclesiastical Year; they either prepare for 
a coming high feast, or they explain the meaning of 
the feast. In the Epistles and Gospels of every Sun- 
day the faithful are instructed in their duties for 
the entire year. 

4. The Sundays are named and reckoned, either 
according to the time in which they occur, namely: 
the Sundays of Advent and of Lent, or according 
to the feasts to which they belong ; the Sundays after 
Epiphany, after Easter, and after Pentecost. Names 
for certain special Sundays are obtained partly from 
the Introit of the Mass ; for example, ''Oculi, Lae- 
tare, etc., partly from the special solemnity such as. 
Passion Sunday, Palm Sunday, Low Sunday. The 
Sundays of Advent, Lent, and after Easter, always 
remain the same in number. The Sundays after 
Epiphany and the Sundays after Pentecost are 
sometimes more, sometimes fewer in number. Those 
of the former vary between two and six, of the lat- 



12 The Ecclesiastical Year in Geneeal. 

ter between twenty-four and twenty-eight. The 
movabihty of Easter is the cause of this variation. 

was decreed that the festival of Easter should be cel- 

5. By the Council of Nice in the year 325, it 
ebrated always on the first Sunday after the first full 
moon in Spring. It can not therefore, be celebrated 
before the 22nd of March, nor after the 25th of 
April, but always moves witiiin this time. 

The Sundays are regulated according to the time 
of Easter. If Easter occurs late, the six Sundays 
after Epiphany and the twenty-four Sundays 
after Pentecost are celebrated in their regular order. 

The earlier Easter falls, the more Sundays after 
Epiphany fall away, and these are then puc m 
at the end of the Ecclesiastical Year, between the 
twenty-third and the last Sunday afler Pentecost. 
The Sundays of Lent and the Sundays after Easter 
occur sometimes earlier, sometimes later, according 
to the time of Easter ; only the Sundays of Advent, 
and the Sundays following until the second Sunday 
after Epiphany inclusive, rem.ain always the same. 

6. On Sunday, or the evening before, Holy Wa- 
ter is blessed. Before High Mass the Priest sprin- 
kles the people with this water, while the Asperges 
is sung. Thereby the significance of Sunday is 
made known to us. The faithful come to church 
on Sunday in order to be cleansed in the blood of 
Christ, from the dust of sin, which has in the course 
of the week adhered to them, and to renew the 



Holy Water. 13 

grace of Baptism, of which they should be remind- 
ed by the sprinkHng of the Holy Water. 

Even in the Old Testament washing with water 
was repeatedly commanded, especially as a prepara- 
tion before sacrifice, and oftentimes, when accord- 
ing to the Jewish law a person was considered un- 
clean. The Jews attributed an atoning and purify- 
ing power to water. In the New Law this custom is 
more strictly adhered to, since Christ established 
the Sacrament of Baptism, in which, through water 
and the word of God, sins are washed away. The 
Church, therefore, even in the earliest times, blessed 
water, not only for use in Baptism but also for gen- 
eral use. St. Basil (t379) says that the blessing 
of water rests upon Apostolic tradition. The bless- 
ing of water has always been customary in the East- 
ern, as well as in the Western Church. In the Greek 
Church this blessing takes place every month, in the 
Roman Church, every Sunday. 

At the blessing of the water the salt is blessed 
first, then the water, then the salt is mixed with the 
water three times in the form of a cross, and finally, 
the mixture is again blessed. The blessing of the 
salt, as well as the water, begins with an exorcism, 
in order that not only the power of Satan shall be 
taken from the salt and water, but that the virtue of 
driving away the power of Satan, or at least dimin- 
ishing it, shall also be imparted to the Holy Water. 
Salt is mixed with water to express the double 
power of Holy Water, that of healing and of puri- 
fying. 



14 The Ecclesiastical Yeak ix Genekal. 

Water signifies purification ; salt which preserves 
from corruption and gives a relish to food, is to 
denote that Holy Water preserves us from the cor- 
ruption of sin, and is a means of sanctifying our 
life, and of making us pleasing to God. The salt is 
sprinkled in the water three times in the form of 
a cross to denote that this blessing is performed in 
the name of the triune God, and by virtue of the 
Crucifixion of Jesus Christ. The substance of the 
other prayers of this blessing is : May God through 
this water destroy all the influences of the evil spirit, 
ward off sickness and other evils, promote the wel- 
fare of body and soul, and sanctify everything with 
which it is sprinkled. 

The efficacy of Holy Water is the following: 
The remission of venial sin, — imparting grace, by 
which contrition and devotion are increased, — a 
shield against evil spirits, — it wards off diseases and 
other temporal evils. These effects, however, will 
only be experienced by those who use Holy Water 
with faith and a contrite heart. 

The use of Holy Water is manifold. Before 
High Mass on Sunday the faithful are sprinkled by 
the priest to sanctify them for the Divine Service, 
about to begin, so that all present may partake inti- 
mately of the Holy Sacrifice without indifference 
or distraction. The priest says at the same time the 
penitential psalm ''Miserere" and finally prays that 
God will send his angel to guard those who are 
present. The faithful should unite with the prayers 



Holy Water. 15 

of the priest, and in a collected and penitential spirit 
prepare for the sacred sacrifice. 

On entering the church the faithful sprinkle" 
themselves with Holy Water ; for this purpose fonts 
are placed near the door of the churches. In early 
Christian times large wash basins, in which the peo- 
ple might wash face and hands before entering the 
church, stood in the vestibule. The Christian is 
thereby reminded that he should, appear in the sanc- 
tuary of God with a pure heart and a recollected 
spirit. He blesses himself that he may more readily 
overcome temptations, thereby obtaining abundant 
graces. On leaving the church the faithful also bless 
themselves with Holy Water to retain the graces 
received, and to be able to continue the divine serv- 
ice at home, and thus always rejoice in the protec- 
tion of God. They take Holy Water home with 
them for the same reason. Thus the sanctifying 
power of the Redeemer extends from the temple of 
God to all Christian homes. We should use Holy 
Water not only exteriorly and mechanically, but 
with a lively faith, a penitential spirit, confidence in 
God, and with interior devotion. We should use it 
on getting up and on going to bed, on coming in 
and on going out, in temptation, and often during 
the day, especially in time of danger. 



16 The Ecclesiastical Yeab in Genekal. 

FERIALS. 

1. The early Christians called the first day of 
the week the Lord's Day, and the last day the Sab- 
bath; all the other days were called Ferials. This 
designation of the days of the week was confirmed 
by Pope Sylvester (t335)- 

2. The word ferial comes from the Latin, and 
means holyday. The week days are so called to 
remind us that the Church celebrates a perpetual 
Divine Service, not only on Sundays and Holydays, 
but on every day of the week, so that the true 
Christian may also unite in a lifelong worship of 
God. 

3. The ferials follow the preceding Sunday, and 
form its octave; they should lead the thoughts of 
Sunday into the actions of daily life. The Chris- 
tian, therefore, should practice during the week 
what was preached to him on Sunday. 

4. Since the time of the Apostles, Wednesday 
and Friday were designated as ferials of penance 
and fast, and the faithful were even obliged to at- 
tend Divine Service on these days ; because Christ 
was sold on Wednesday and crucified on Friday. In 
oriental countries, however, Saturday soon took the 
place of Wednesday. 

5. Among the ferials are the so-called greater 
ferials, which are more solemnly celebrated in the 
office of the da}^, as w^ell as in the Mass. To these 
belong the ferials of Advent, Lent, Ember days, 
etc. 



Ember Days. 17 

EMBER DAYS. 

1. Ember Days are the Wednesdays, Fridays 
and Saturdays of the Quarter Tenses, so called be- 
cause they occur four times a year, — in Advent, 
Lent, Pentecost week, and after the feast of the 
Exaltation of the Holy Cross, in September. 

2. Pope Leo L the Great (t46i) says that the 
custom of these fasts was introduced by the Apos- 
tles. 

The object of Ember Days is: (i) To dedicate 
the four seasons of the year to God by prayer, fast- 
ing and good works. 

(2) To thank God for all the graces received 
during the past season, to do penance for our sins, 
to implore the blessing of heaven, and to make 
good resolutions for the approaching season. 

(3) To implore God to grant us worthy priests 
for His holy Church ; for it is a rule of the Church 
that priests be ordained at Embertide. 

FEASTS. 

I. Besides the three principal feasts of the 
Ecclesiastical year, there are a great number of 
other feasts, which like the Sundays, are attached 
to the principal feasts. They form not only the 
ornament of the Ecclesiastical Year, but also place 
before us the fruits of holiness which have ripened 
on the living tree of the Church. 



18 The Ecclesiastical Yeak in General. 

2. The feasts have all been regulated by the] 
Church, some of them are even of Apostolic origin ; 
the most of them, however, are of a later date. In I 
the first centuries feasts were not commanded to be' 
kept, but the faithful, of their own free will- cele- 
brated the anniversaries of the most important 
events in the life of Christ and His saints. Later 
the celebration of these feasts was commanded by 
the Church. 

3. In the course of time, the number of feasts 
increased, and when the Church saw that the faith- 
ful instead of deriving benefit from their celebra- 
tion, rather desecrated them, she abolished certain 
feasts or transferred their celebration to the follow- 
ing Sunday; in so doing she respected the capabili- 
ties and wants of the faithful. 

4. Besides the feasts of obligation, the Church 
has a great many others, which are celebrated only 
in the Breviary and in the Mass. Nearly every day 
in the year the feast of some saint is celebrated, 
to remind us that we also are called to sanctity, 
and that we should labor every day to attain that 
end. 

5. Feasts may be divided into four classes, ac- 
cording to their meaning: 

1. Feasts of Our Lord, 

2. Feasts of the Blessed Virgin Mary, 

3. Feasts of the Angels, Apostles and Evange- 
hsts, and 



Feasts. 19 

4. Feasts of the other Saints. 

The feasts of Our Lord place before us mys- 
teries intimately connected with the work of Re- 
demption. The feasts of- the Blessed Virgin show 
us Mary's part in the Redemption, by becoming the 
Mother of God, and thus the Mother of mankind, 
thereby aiding man in obtaining his salvation. 

After Mary, the Angels, Apostles, and Evange- 
lists, who first announced and spread the Gospel, 
must be considered the chief participators in the 
work of redemption. In these, as well as in the 
other Saints, we see the fruits of the Redemption, 
namely the virtues. 

6. There are movable and immovable feasts in 
the Ecclesiastical Year. The movable feasts are those 
which are regulated according to the time of Easter, 
and are celebrated, therefore, sometimes earlier, 
sometimes later in the year, — such as. Ascension, 
Pentecost and others. Immovable feasts are those 
that are always celebrated on the same day of the 
year, and their number is by far the greater. 

7. As the object of the entire Ecclesiastical 
Year is to place before the faithful the work of the 
Redemption, so each day of the year has its special 
office to perform in this regard. In the Divine 
Office, and in the formulas of the Mass, each day's 
share is clearly outlined. It is the duty of every 
Christian to participate, not only outwardly in this 
daily celebration of feasts, but to live accordingly, 
and thus liye the life of our Holy Church. Those 



20 



The Ecclesiastical Year in General. 



who cannot partake in the Divine Service, should 
the more diligently seek to learn from the Epistles 
and Gospels of the Sundays and Holy days, what 
each Holy Season prescribes for us to believe and 
practice. 



HOLYDAYS OF OBLIGATION. 



January ist: 

The Circumcision of our 
Lord — New Year's Day. 

August i5th: 
The Assumption of the 
B. V. Mary. 

November ist: 
All Saints' Day. 



December 8th: 
The Immaculate Con- 
ception of the B. V. Mary 

December 25th: 
Christmas Day. 

Ascension Day. 



THE FIRST FESTAL CYCLE. 



1. The first festal cycle is the Christmas season. 
It begins with the first Sunday of Advent, and 
closes with the Saturday preceding Septuagesima 
Sunday ; its central point is the feast of Christmas. 
Advent forms its remote preparation, its proximate 
preparation is Christmas Eve. The immediate sub- 
sequent commemoration extends from the feast of 
St. Stephen, until Epiphany, the remote subsequent 
commemoration from Epiphany to Septuagesima. 

2. The main thought of this festal cycle is the 
birth of Christ. Advent shows the longing and 
preparation in the Old Law for the coming Mes- 
siah, which finally attains its object in the birth of 
Christ. Christmas shows us the Messiah as He 
reveals Himself to mankind, and proclaims His 
kingdom. The Christian should prove himself in 
Advent, and endeavor to gain greater purity of 
heart. At Christmas he should renew his resolu- 

> tion to live only for Jesus, and to become more like 
unto Him, and in the time following he should en- 
deavor to enliven and confirm his faith. 



22 The First Festal Cycle. 

ADVENT. 

1. The word Advent comes from the Latin and 
means "The coming." The foiu' weeks preceding 
Christmas are so called because they are set apart 
by the Church to prepare for the coming of Christ. 

2. With great longing, the world, for four thou- 
sand years, waited for the coming of the Redeemer. 
God, Himself, nourished this longing by repeated 
prophetic promises, which became more distinctly 
clear as the time of fulfillment approached. The 
universal misery in which mankind then languished 
increased this- longing for the Redeemer. These 
four thousand years are typified by the four weeks 
before Christmas. The longing for the Messiah, 
announced by the prophets, is partly expressed in 
the Rorate Masses, but more especially so in the 
Divine Office, which becomes more and more be- 
seeching as the feast of Christmas approaches. The 
penance which we are exhorted to practice during 
this time is symbolical of the misery of sin. 

3. The Church wishes to awaken this longing 
and penitential spirit in the hearts of the faithful, 
in order to prepare them for the advent of the 
Redeemer. 

Therefore : 

(i) Solemnization of marriage is forbidden 
during this time, so that the solemnity of the sea- 
son may not be disturbed by noisy pleasures. 

(2) The violet color used at Mass is to remind 



1 



Advent. 23 

US that heaven closed against sinners, can be opened 
again by penance. 

(3) The Gloria is omitted on those days on 
which no feast falls. 

(4) The preaching of St. John the Baptist in 
the Gospels, and the exhortations of St. Paul in 
the Epistles of the Sundays of Advent, as well as 
the fast days of this time, point distinctly to pen- 
ance. These fast days are all the Fridays of Ad- 
vent, the Ember days, and the Vigil of Christmas. 

4. The severity of penance is, however, moder- 
ated by a glance at Mary, who appears as the Rosy 
Dawn to gradually dispel the darkness of sin. There- 
fore the joyous feast of the Immaculate Conception 
is celebrated in the midst of this penitential season. 
Throughout the Breviary and the prayers of the 
Mass, Mary, the Mother of the Redeemer, is often 
referred to as the Rosy Aurora of our Redemption, 
especially so in the Rorate Masses sung at early 
dawn. The feast of the Expectation on the i8th 
of December should arouse increased devotion and 
longing, for the coming Messiah. 

The Rorate Masses take their name from the 
Introit of the Mass, frequently used during Ad- 
vent, which begins with Rorate Coeli (drop down 
dew ye heavens). They are also called Masses of 
the Angel, because the Gospel of these Masses re- 
lates to the Annunciation of the Mystery of the In- 
carnation to the Blessed Virgin. 



24 The Fikst Festal Cycle. 

5. In order to keep Advent in a befitting man- 
ner the Christian should: 

1st. Awaken a penitential spirit and practice 
works of penance, — he should endeavor to conquer 
at least one prominent fault and to cultivate or prac- 
tice some particular virtue. 

2nd. He should devote himself to prayer, and 
have a special devotion to the Blessed Virgin, and 

3d. Have a great longing for the birth of the 
Christ Child in his heart. 

6. Even in the first centuries the faithful pre- 
pared themselves for the coming of Christmas by a 
long season of prayer and fasting, but Advent was 
not definitely fixed imtil the fifth and sixth cen- 
turies. 

7. The following important feasts fall in Ad- 
vent : 

(i) The Feast of St. Andrew the Apostle, 
which was celebrated in the earliest times. 

This Apostle stands conspicuous at the entrance 
of the Ecclesiastical Year, for Advent begins with 
the Sunday nearest the feast of St. Andrew. Not 
only is Andrew the first born of the Apostles, but 
he led the other Apostles to Christ, and as a special 
lover of the Cross, he tells us that the Cross is the 
key of the kingdom of Jesus Christ, and the founda- 
tion of the Ecclesiastical Year. This feast admon- 
ishes us, as it were, to begin the year with a love 
for the Cross, and to make the resolution of prac- 
ticing self-denial. 



Christmas Eve. 25 

(2.) The feast of the Immaculate Conception. 
This feast was celebrated by the churches of 
the East, even in the fifth century, and by 
the churches of the West since the seventh cen- 
tury. Pope Pius IX. in the year 1854 proclaimed, 
to the joy of the whole Catholic world, the 
Immaculate Conception of the Blessed V'irgin 
to be a dogma of the Church. Since then 
this feast has been more zealously kept. With the 
conception of Mary, the Morning Star of the Re- 
demption arose. On this beautiful feast the Chris- 
tian should pray God to enlighten him, that he may 
know the faults of the past year, and learn from 
Mary, by purity of heart, to prepare for the coming 
of Christ. 

(3.) Feast of St. Thomas, Apostle, Dec. 21. 

CHRISTMAS EVE. 

1. This vigil is the only one which, in its orig- 
inal form, is celebrated by Divine Service at mid- 
night. Because Christ was born at midnight the 
Church has always celebrated this hour with prayer 
and canticles of praise. 

2. In some European countries the houses are 
blessed on this vigil, and also on the vigils of the 
Circumcision and Epiphany, to show that not only 
the hearts of the faithful, but also their houses, 
should be purified from the curse of sin, and sancti- 
fied as a worthy dwelling place for the new born 
Saviour. 



26 The First Festal Cycle. 

3. On this Holy Eve, the faithful should, with 
renewed fervor, increase their longing for the com- 
ing Messiah, by a greater spirit of penance ; Christ- 
mas gifts should be received as actual gifts from the 
Christ Child, for if He had not come into the world, 
there would be no Christmas gifts. These temporal 
gifts should remind us of the far more precious 
gifts of grace which Christ brought from heaven. 

4. The Christmas tree, hung with candles, fruits 
of all kinds, and surrounded with gifts, has a beau- 
tiful meaning. It reminds us of the tree of pride 
and disobedience in Paradise, whose fruit brought 
sin and death into the world ; but it also reminds us 
of the tree of life, the tree of humility and obedi- 
ence, that sprang into life through the Incarnation 
of Christ, and on which the Redeemer purchased 
grace and life for us. From this tree the light of 
faith and the different forms of grace are imparted 
to the faithful. For this light of faith, for these 
gifts of grace, the Christmas tree admonishes us to 
thank the dear Christ Child. 

5. The Crib which is set up at Christmas 
time owes its origin to St. Francis of Assisi, who 
lived in the thirteenth century. His burning love 
for the Christ Child impelled him to erect a crib 
with figures representing the birth of Christ, and 
thereby enkindle this love in others. This example 
found widespread imitation. The cribs often rep- 
resent different scenes of the Old and the New Tes- 
tament, all referring to the dear Christ Child. This 



Christmas. 27 

is to teach us that Christ is the central point of the 
New Testament, — that all mankind should in a spir- 
itual manner gather around Him, and offer Him 
sacrifice and adoration. 



CHRISTMAS. 

1. The word Christmas comes from Christ's 
Mass, shortened into Christmas, or from Christ's 
Feast, — ^feast being Mass. 

2. Previous to the fourth century the people of 
the East celebrated this feast on the 6th of January, 
in union with the Feast of the Epiphany. From this 
time on, it was invariably celebrated on the 25th of 
December, as it had been by the churches of the 
West, even from the time of the Apostles. 

3. Christmas as chief feast, is especially distin- 
guished from other feasts by : ( i ) When Christ- 
mas falls on Friday there is neither fast nor absti- 
nence. (2) On this day priests are allowed to cele- 
brate three Masses, contrary to the rule which pre- 
vails on every other day of the year. (3) This feast 
is intimately united with several feasts of the most 
illustrious saints. 

4. It is not definitely known when the practice 
of saying three Masses on Christmas day origi- 
nated, still, from the time of Pope Gregory the Great 
in the sixth century, this has been the universal 
custom. 



28 The First Festal Cycle. ■[ 

This threefold sacrifice represents the threefold 
birth of Christ; namely, (i) The first Mass at '^| 
Midnight is offered up in memory of His birth as 
man, of the Blessed Virgin ; it is read at midnight 
because Christ was born at that hour, and because 
He came, as the light of the world, to dispel the 
darkness of sin ; it is called the Mass of the Angels, 
because the Angels announced the birth of Christ 
to the shepherds, and at the same time peace on 
earth to men of good will. ihe faithful should 
pray for this peace, especially at Midnight Mass. 

(2) The second Mass at daybreak Is said in 
remembrance of His birth in the hearts of His fol- 
lowers. It is said at daybreak as a symbol of the 
dawn of the spiritual life in our hearts by the Sun 
of Justice. It is also called the Mass of the Shep- 
herds because the Gospel read at this Mass relates 
to the adoration of the Shepherds ; it exhorts us to 
adore the Christ Child with the shepherds. 

(3) The third Mass commemorates His eternal 
birth from the Father before all ages, and for that 
reason its Gospel tells of the time when the Word 
was, 'Tn the beginning was the Word and the Word 
was with God, and the Word was God.'' , It is said 
in the daytime that its brightness may figure the 
glories of the Godhead. The faithful should seek 
to acquire a greater knowledge of Christ, and en- 
deavor to imitate His example — thereby obtaining 
the fullness of His graces. 



Christmas Octave. 29 

CHRISTMAS OCTAVE. 

1. This octave is not like the octaves of other 
high feasts — a simple repetition of the feast itself, 
but the Church surrounds the manger of the Infant 
God with the names of her most illustrious Saints, 
like brilliant planets encircling the sun. 

2. The feast of St. Stephen, of the Apostle John 
and the Holy Innocents belong to the oldest feasts 
of the Church, and are always found in connection 
with the feast of Christmas; on the other hand the 
feast of St. Sylvester and of St. Thomas of Canter- 
bury, the great saint of the English race, were 
added later. 

3. These five feasts are, so to say, the represent- 
atives of all the feasts of the Saints in the entire 
Ecclesiastical Year; they encircle the cradle of the 
new born Redeemer, from whom all holiness pro- 
ceeds. These feasts teach us that, as the life of 
Jesus was a continual sacrifice, so should the life 
of every Christian be one of sacrifice. 

4. (i) St. Stephen is the leader of all martyrs, 
for he was the first to suffer martyrdom for the 
faith. He bears aloft the red banner of our holy 
faith. 

(2) The Apostle John is the leader of all vir- 
ginal souls, who serve the lord in love and inno- 
cence. He was the beloved disciple of Our Lord, 
and faithfully preserved his innocence and love un- 
til death. He bears aloft the white banner of vir- 
ginal love. 



30 The First Festal Cycle. 

(3) The Holy Innocents are the leaders of all 
penitents, for both are purified from sin — the for- 
mer from Original, the latter from Actual sin — ^not 
through any merit of their own, but only through 
the blood of Jesus Christ. The Holy Innocents 
march onward with the violet banner of Penance. 

(4) St. Thomas, Bishop of Canterbury, who 
suffered martyrdom for the Church, is the leader 
of those who suft'er persecution patiently for the 
Church of Christ ; and finally, 

(5) St. Sylvester, who through the loyal dis- 
charge of his duty for the welfare of the Church, 
is the leader of those who faithfully devote their 
lives to the service of the Church. 

Every Christian must follow one of these leaders 
if he wishes to live for Christ. 

5. On the Feast of St. John, in some countries 
of Europe, it is customary to bless wine after Mass. 
According to an ancient tradition this Apostle was 
offered poisoned wine, which he blessed and drank 
Vvdthout injury. 

6. The Feast of the Holy Innocents is celebrated 
with violet vestments in remembrance of the moth- 
ers of Bethlehem lamenting for their innocent chil- 
dren, waiting in Limbo for the Redeemer, and of the 
penitents who follow the Holy Innocents to the 
crib.* 

*On the octave of this feast red vestments are worn. The Church 
remembers on this day the glory of these martyrs as well as the reward 
awaiting the persevering penitents in Heaven 



Epiphany. 31 

7. The Feast of the Circumcision of Our Lord 
forms the close of the Octave of Christmas. This 
feast was introduced in the middle of the sixth cen- 
tury to counteract the influence of the heathen feasts 
of this season of the year, celebrated with great im- 
moral excesses. At first this ' day was kept as a 
day of fast and penance, but gradually assumed 
more of a festive character, to remind us that the 
Redeemer, in obedience to the Mosaic law, submit- 
ted himself to circumcision, whereupon the name of 
Jesus was given Him. With this day the civil year 
begins — therefore this day reminds us to begin and 
end the new year in the name of Jesus. 

8. The Christmas celebration is continued after 
the feast of the Circumcision by the Octaves of St. 
Stephen, the Apostle St. John, and the Holy Inno- 
cents, until finally it reaches its zenith in the feast 
of the Epiphany. 

EPIPHANY. 

I. The word Epiphany means manifestation. It 
is kept in grateful remembrance of Christ's mani- 
festation to the Gentiles. This feast dates from the 
time of the Apostles, — according to an old tradition 
the Church celebrates three remarkable events on 
this day : The adoration of the Magi, Christ's bap- 
tism by John in the Jordan, and the changing of 
water into wine at the wedding of Cana. The Feast 
of the Epiphany, or Manifestation, celebrates th^ 



32 The First Festal Cycle. 

threefold manifestation of Qirist to mankind; 
namely, 

(i) By the wonderful call of the Wise Men, 
Christ revealed Himself to the Heathen as King — • 
for the heathen Wise ]\Ien sought and adored the 
new born King of the Jews. 

(2) By His Baptism in the Jordan, He revealed 
Himself to the Jews as the looked for Prophet, 
whom a voice from heaven commanded them to hear. 

(3) By the miracle of changing the water into 
wine at the wedding of Cana, He revealed Himself 
as High Priest. 

4. Among these three mysteries the first one 
stands prominent, therefore the day is often called 
the Feast of the Three Kings. The \Mse ]\Ien are 
called kings, either because they were princes of 
small countries in the East, or because they came 
of a royal race. 

5. On this day the faithful should thank God 
for the priceless blessing of Christian faith, — they 
should renew this living faith, and also remember 
to pray for the poor Heathen who have not been 
awarded this saving gift. Out of gratitude they 
should offer their Redeemer, with the three Wise 
Men, the gold of faith, the frankincense of prayer, 
and the myrrh of mortification. 

SUBSEQUENT COMMEMORATION. 

The subsequent commemoration of this festal 
cycle is limited to the six Sundays after Epiphany, 



I 

I 



Subsequent Commemokation. 33 

but which may be fewer, according to the date of 
Easter. 

1. These six Sundays show us Jesus in the tem- 
ple and in the house of His parents, as a model for 
youth; and then also in His public life, teaching in 
the temple and working miracles. He showed Him- 
self to be the expected Prophet. Since His teach- 
ing and miracles are the foundation and propaga- 
tion of His divine kingdom, as well as that of His 
Church upon earth, so these Sundays may partly 
belong to the third festal cycle. 

2. The following important feasts fall in this 
season : 

(i) The Feast of the Holy Name of Jesus. 
According to Holy Scriptures, this name was vener- 
ated at all times; a special feast in honor of this 
most Holy Name was instituted first in the Francis- 
can Order in the sixteenth century. In 1721 Inno- 
cent XIII. ordered this feast to be celebrated 
throughout the Church on the second Sunday after 
Epiphany. Write this most holy name on your 
hearts. 

(2) The Feast of the Espousals of the Blessed 
Virgin with St. Joseph on the 23d of January was 
established about the same time as the former feast. 
It teaches us especially to recognize St. Joseph as 
the head and the guardian of the Holy Family, and 
admonishes us therefore to venerate him as the 
keeper of God's treasures. 



34 The First Festal Cycle. 

(3) The Feast of St. Peter's Chair at Rome, 
January i8th, and the Conversion of St. Paul, Jan- 
uary 25th, are of ancient origin. The examples o: 
these Apostolic Princes ought to enliven our faith 

CANDLEMAS. 



i 



1. Candlemas, or the Feast of the Purification, 
forms, so to say, the transition feast from the 
Christmas season into the Easter season. If it did 
not originate in the time of the Apostles, it is nev- 
ertheless from the first centuries. 

2. A double celebration takes place on this feast ; 
namely, the Purification of the Blessed Virgin, and 
the presentation of Our Lord in the Tempi® &i Jeru- 
salem. It is, therefore, a feast of Our Lady and one 
of Our Lord. 

3. As a feast of Our Lady it belongs to the 
Christmas cycle. Through Mary we received Jesus, 
Who revealed Himself to us in the first festal cycle 
as the Light of the world. In humble obedience she 
brings her Divine Child to the Temple, where Sim- 
eon and Anna acknowledge and greet Him as the 
Light of the World. The Blessed Virgin still con- 
tinues to obtain for all Christians, who like Simeon 
and Anna truly desire it, the knowledge of this 
heavenly light. 

4. As a feast of Our Lord, it belongs to the 
Easter cycle. In Mary's arms Jesus offers Himself 
for the first time in the temple for the redemption 



K Candlemas. 35 

of man, thereby beginning His priestly sacrificial 
life, which represents the second cycle. The Chris- 
tian, who in the first festal cycle vv^as enlightened 
by the gift of faith, should now with Simeon and 
Anna not only gratefully thank God for this gift, 
but he should take Jesus in his arms and also walk 
with Him on the way of sacrifice. 

5. This day is usually called Candlemas Day, 
because on this day candles are blessed for the 
whole year, followed by a procession with lighted 
candles. Thi^ procession, and probably the blessing 
of candles, originated in the sixth century, at the 
season when the heathen feasts and processions 
were celebrated. This may have been an exterior 
motive for the introduction of processions with can- 
dles, but the symbolic meaning is, at all events, de- 
rived from the feast itself. 

6. This procession also reminds us of that pro- 
cession in which Mary, Joseph, Simeon and Anna 
accompanied Jesus, ''The Light of the World,'' to 
His first sacrifice in the Temple with the light of 
faith and sacrificial love in their hearts. As Christ, 
''The Light of the World,'' was sacrificed, or con- 
sumed for the salvation of the world, so the can- 
dles consume themselves while they reflect light. 
The burning candles are, therefore, a symbol of 
Jesus Christ, and signify the double meaning of this 
feast. 

7. Candles are blessed because everything used 
in connection with the Divine Service should be 



36 First Festal Cycle. 

blessed. In the blessing of the candles, the Church _ 
prays especially that the significance of these can- m 
dies may be realized by the faithful. In general, the 
spirit of the Church in regard to blessed candles 
has been caught by the faithful, who have come to 
look upon them as one of the most efficacious of the 
sacramentals. They have wax candles blessed on 
this day to use in their homes on solemn occasions, 
in times of danger, especially from the elements, 
and to place in the hands of the dying; the mate- 
rial light being thus made a symbol of the invisible 
light which is to guide them after 'death to the 
realms of everlasting happiness. 

8. Lighted candles were used in all divine ser- 
vices from the earliest times — not only at night, but 
also in the daytime. The lighted candle was always 
recognized as a symbol of Jesus Christ, who en- 
lightens us and obtains our salvation, through 
Whom alone every act of divine service receives 
power and efficacy. The lighted candle is also a 
beautiful emblem of the Christian life. As the can- 
dle is dedicated to the service of God, so is the life 
of a Christian by Baptism. As the wax from which 
the candle is made is laboriously gathered by the 
bees, so the life of a Christian should be a collection 
of virtues and good works. The burning candle is 
consumed, so should the life of a Christian be con- 
sumed in the service of God. 

Finally, the ascending, illtmiinating, and consum- 
ing flame is an emblem of the three divine virtues : 



Candlemas. 37 

Faith, Hope, and Charity, which make the whole 
Hfe of man acceptable to God. 

9. On the Feast of St. Blase, February 3d, it 
is customary, in many places, to bless the throat 
with candles in the form of a cross. This blessing 
is used as a preventive, or cure of throat diseases, 
because St. Blase, as related in his life, miracu- 
lously cured a child of a dangerous throat disease. 
The Christian may see in this blessing with candles 
in the form of a cross an admonition to follow 
Christ in the light of faith, on His way of the Cross, 
which the Second Festal Cycle of the Ecclesiastical 
Year places before us. 



SECOND OR PASCHAL CYCLE. 



1. The Paschal Cycle, or Eastertide, comprises 
the time from Septuagesima Sunday till the close of 
the octave of Ascension. The remote preparation 
for Easter extends from Septuagesima Sunday to 
Holy Saturday which forms the immediate prepa- 
ration. The Octave of Easter forms the immediate 
subsequent commemoration, and the time from 
Low Sunday until after the Octave of the Ascen- 
sion forms the remote subsequent commemoration. 

2. The central point of this festal cycle, as well 
as of the entire Ecclesiastical Year, is the festival 
of Easter. All the movable feasts. of the year are 
regulated by the date of this feast. 

3. This festal cycle presents Jesus to us as the 
High Priest who offers Himself for the salvation of 
mankind. The work of redemption revealed in the 
first festal cycle will now be accomplished ; the 
Kingdom of God which was announced will now 
be established. 

4. Christ appeared to us in His deepest humilia- 
tion, but also in His exaltation. To every Christian 
He calls: ''He who will follow Me, let him deny 



Lent. 39 

himself, take up his cross and follow Me." We 
must suffer with Jesus so that we may be glorified 
with Him. We must cast off the old man and put 
on the new. This should be the task of every 
Christian in the second cycle of the Ecclesiastical 
Year. 

LENT. 

1. The preparation for Easter, commonly called 
Lent, is of Apostolic origin ; its duration varied, be- 
ing sometimes forty, sometimes fifty, sometimes six- 
ty, or seventy days before Easter. Whence we get 
the names Quadragesima, Quinquagesima, Sexages- 
ima and Septuagesima. It was only in the sixth 
century that Pope Gregory the Great regulated the 
time of Easter as we have it now. Lent may be 
divided into four parts, 

(i) The time from Septuagesima Sunday to 
Ash Wednesday — the preparation proper of Lent. 

(2) From Ash Wednesday to Passion Sunday. 

(3) Passion Week. (4) Holy Week. 

2. The faithful should enter more and more into 
the spirit of the sufferings of Christ,"-be more 
moved with compassion, and inspired with a more 
penitential spirit. 

3. From Septuagesima Sunday the Christian 
should resolve to follow Christ on the way of suffer- 
ing and penance, especially on the three days pre- 
ceding Ash Wednesday, — so called Carnival days, 
or Shrovetide, when the combat between the king- 



40 SECO^^D OR Paschjll Cycle. 

dom of Christ and that of Satan is so powerful. 
The Church has already put on the penitential vio- l| 
let color, and introduced many devotions, particu- 
larty the Triduum, or Forty Hour's Devotion, which 
St. Philip Neri and St. Charles Borromeo, in theBl 
sixteenth century, instituted for the first time at 
Shrovetide. This was instituted in order to keep 
the people from the excesses of these days, and to 
atone by penance and prayer for the sins committed 
during Carnival. Pope Clement XIII. attached a 
plenary indulgence to this devotion. 

4. The fast of Lent begins on Ash Wednesday 
and lasts till Easter Sunday ; during this time there 
are forty-six days, but as we do not fast on the 
six Sundays falling in this time, the fast is just 
forty days. For this reason it is called the forty 
days of Lent. i\Ioses, Elias, the Ninivites, and even 
our Lord fasted forty days. The first Christians 
imitated their example, not only in abstaining from 
meat and other nutritious food, such as milk and 
eggs, but waited until sundown before breaking 
their fast. Since, in the course of time, the peniten- 
tial spirit had grown lax, the Lenten regulations 
were mitigated, so much so, that now our fast, in 
comparison with the fasts of the early Christians, 
does not even deserve the name of fast. 

5. We should fast, ist, in order to imitate Christ, 
who fasted forty days and nights before he began 
His combat with Satan, thereby teaching us that 



Lent. 41 

we must overcome temptation and evil inclinations 
by mortification. 2nd. We should fast to purify 
our hearts from sin, to do penance for sins commit- 
ted, so that we may arise with Christ to a new and 
spiritual life. In the Preface of this season the 
fruits of penance are briefly given ; namely, the 
suppression of sin and the elevation of the soul 
enriched with virtues and merit. 

6. In this time of penance the Church forbids 
marriage festivities, and even avoids all signs of 
joy; for example, the Gloria and the AUeluia at 
Mass, are omitted. It also increases the public devo- 
tions and reminds us of the sufferings of Christ, 
or admonishes us to do penance. The Christian 
too should endeavor to be recollected, avoiding all 
pleasures and gayeties, and meditate especially upon 
the Passion of Christ, in order to correspond with 
the admonitions of Lent. Money saved in Lent 
should be bestowed in charity. Through such prac- 
tices the heart will be moved to contrition and be 
prepared for a worthy reception of Communion at 
Easter. 

ASH WEDNESDAY. 

I. The name Ash Wednesday comes from the 
ceremony of putting ashes on the forehead of the 
clergy and the faithful on this day, in order to 
initiate them canonically into the penitential spirit. 
Ashes are a symbol of death, mourning and penance, 
and as such were used even in the Old Testament, 



43 Second ob Paschal Cycle. 

for example, Mardocheus sprinkled ashes on his 
head. The Ninivites sat in ashes. In the beginning 
of Christianity the sinner was reconciled to the 
Church through public penance, by sprinkling ashes 
on his head. Soon the faithful began to sprinkle 
themselves with ashes at the beginning of Lent, as a 
sign of penance. This custom was established by 
the Church in the eleventh century as a remem- 
brance of the former public penances. The ashes 
used on this occasion are the ashes of the palm 
branches which were blessed on Palm Sunday of 
the previous year. Our penance, therefore, should 
be to combat with Christ, suffer with Him, and 
thereby gain the palm of victory. When sprinkling 
the ashes the priest says those words which God 
said to our first parents after their fall: ''Remem- 
ber man that dust thou art and unto dust thou 
shalt return,'' and thereby marks upon his forehead 
the judgment of death, under which he fell by sin. 
Penance alone can mitigate the terror of death and 
save us from eternal damnation. 

The prayers which are said at the blessing of 
the ashes and at their distribution implore God's 
forgiveness of sin, and beg for strength and protec- 
tion in the spirtual combat now beginning for the 
true^penitent. 

2. From Ash Wednesday to Passion Sunday the 
Christian should meditate on Christ's work of re- 
demption ; he should overcome his evil inclinations 
by corporal and spiritual mortification, in order 
to suppress sin, so that his heart may partake of the 
Redemption. 



Passion Week. 43 

PASSION WEEK. 

The third division of Lent begins with Passion 
Sunday; from this day on, the Church meditates 
exclusively on the sufferings of Christ. The Chris- 
tian should also do this, and increase his practice 
of mortification and self-denial. From Passion Sun- 
day on, all the crucifixes are covered, or veiled, — 
every joyous thought should be set aside, and our 
minds turned to that cross which is to be erected 
upon Golgotha. We should meditate upon our 
Redeemer, Who in His sufferings concealed His 
divinity and clothed Himself entirely in the garb of 
an embassador. The crucifix is covered with violet 
to remind the faithful that their hearts should be 
penetrated with sorrow at the sufferings of Christ, 
and with contrition for their sins. In the office of 
the day the Prophecies of Jeremiah are read, the 
Gloria is omitted, also the psalm Judica at the be- 
ginning of Mass, unless a feast of our Lord or the 
Saints is celebrated. 

FEASTS OF SAINTS. 

I. Formerly the feast of a Saint was not per- 
mitted to be celebrated during Lent, because the 
Church wished the faithful to meditate on the Pas- 
sion of Christ and awaken a penitential spirit ; at 
present it is only Holy Week which excludes these 
feasts. During the rest of Lent several feasts are 
now celebrated. Among the most important are: 



44 Second or Paschal Cycle. 

(i.) The Feast of St. Joseph on the 19th of March, 
which was celebrated in the Eastern Church since 
the ninth century, but it is only two hundred years 
ago that its celebration became universal in the 
Western Church. This feast vshows us the impor- 
tant part that St. Joseph took in the work of Re- 
demption, for, as foster father of Jesus, as support 
and guardian of the Holy Family, he, next to Mary, 
had the greatest share in this work. Therefore, 
after Mary, he is our greatest intercessor with God. 
He is especially venerated as the patron of the dy- 
ing, because he was found worthy to die in the arms 
of Jesus and Mary. Let us honor him so that he 
may nourish the work of Redemption in our hearts, 
and help us in completing it by a happy death. In 
the first centuries his feast was not celebrated, be- 
cause then only the feasts of the martyrs were 
celebrated and principally because the celebration of 
his feast might lead the ignorant to believe that Jo- 
seph was the real father of Jesus. 

(2.) The Feast of the Annunciation, March 
25th, is one of the oldest feasts of the Church; it is 
a feast of our Lord, as well as of the Blessed Virgin. 
It is in commemoration of the moment when the 
Angel announced to the Blessed Virgin that she was 
to become the mother of God. It shows us Mary's 
intimate participation in the redemption of mankind. 
The Christian should call on Mary to assist him 
in amending his life. 



Feasts of Saints. 45 

According to an old tradition, on this day Adam 
was created, Christ became man, and died, and 
Mary attained to the dignity of Mother of God, — 
therefore we should honor her more than all the 
other Saints. To the mystery of this day woman 
owes her freedom from the oppression and con- 
tempt with which she was treated in heathen times. 
The exalted dignity of Mary elevated the honor of 
womanhood. We are reminded of the mystery of 
this feast three times a day by the ringing of the 
Angelus. This custom, it is true, was instituted 
only in the fourteenth century by Pope John XXI I. ; 
but how very appropriate it is to remind us three 
times a day of the Incarnation of Christ, the Son 
of God, who did so much for us, and whom we 
should not forget in the toils and labor of the day, 
but offer all to the Lord in gratitude. 

(3.) The feast of the Seven Dolors, celebrated on 
the Friday preceding Palm Sunday, was instituted 
in the fifteenth century in expiation of the crimes 
of the Hussite image breakers, and other atrocities. 
It represents the Blessed Virgin as partaking in the 
work of Redemption and admonishes us like her, to 
meditate on the sufferings of Jesus. It is called 
the Feast of the Seven Dolors, because it reminds 
us not only of the sorrows of Mary at the foot of 
the cross, but also of her constant participation in the 
sufferings of Jesus from His birth to His cruci- 
fixion. 



46 Second or Paschal Cycle. 

Even in the thirteenth century the Order of 
the Servites divided the sufferings of Mary into the 

following mysteries : 

1st. The prophecy of Simeon in the Temple, 

2d. The flight into Egypt, 

3d. The three days loss of the boy Jesus in the 
Temple, 

4th. The sight of her Divine Son carrying His 
heavy cross, 

5th. The Crucifixion, 

6th. The taking down from the Cross, 

7th. The Burial of Jesus. 

HOLY WEEK. 

1. The last week of Lent in which sympathy 
with our suffering Lord, and a penitential spirit 
should reach its highest degree is called Holy Week, 
because in this week the Passion and death of our 
Lord is presented to us. 

2. Until the seventh century, during the entire 
Holy Week, the faithful abstained from all servile 
work and lived a life of penance; later, the faithful 
attended Mass every day, practiced severe works of 
penance and celebrated the last three days as Sun- 
day. They also endeavored to obliterate past evils, — 
prisoners were liberated; enemies were reconciled; 
penitents were forgiven, and debts were paid. 



I 



Holy Week. 47 

3. The Christian should endeavor in this week 
to be recollected in spirit, to meditate on the Pas- 
sion of Christ, and to do penance for his sins. He 
should increase his love for God and his neighbor 
and fervently participate in the Divine Services of 
Holy Week. 

4. On Palm Sunday, also on Tuesday, Wednes- 
day and Friday of Holy Week the Passion of our 
Lord is read or sung, each time from a different 
Evangelist. This custom is found in the earliest 
Christian times; it is to remind us that we should 
have the Passion of Christ as much as possible be- 
fore our eyes during Holy Week. 

As soon 'as the priest at the reading of the Pas- 
sion comes to the place where the death of Christ 
is mentioned he, with all the servers at the altar, 
kneels down, in order, thereby, to express the 
mourning of the Church, — at the same time, also, 
to offer to God, in the name of the people, the wor- 
ship due him, and to express their gratitude for 
the redemption of mankind by the death of our 
Lord Jesus Christ, 

5. During the last three days of Holy Week, in 
some Churches where there are more priests, the 
Office of Matins and Lauds, or of the so-called Ten- 
ebrae is solemnly recited, the evening before, ac- 
companied by the singing of the Lamentations of 
Jeremiah, bewailing the destruction of Jerusalem. 
When the Lamentations are sung fifteen candles 
in the form of a triangle are lit, — the one at 
the top being white, the others yellow. At the 



48 Second or Paschal Cycle. 

end of each psalm a candle is extinguished, 
and, finally, those which are upon the altar, only the 
white one at the point of the triangle being left; 
at last it is carried behind the altar. At the close 
the wooden clappers are used and the burning candle 
is brought back again and placed on the altar. The 
significance of this ceremony is as follows : 

(i) The gradual extinction of the candles is to 
remind us of the Prophets, who gave testimony of 
Christ, for wdiich they were persecuted and put to 
death; it reminds us also of the Apostles and Dis- 
ciples who hid themselves during His Passion. 

(2) The fourteen unbleached wax candles tell 
us of His human nature ; the one of white bleached 
wax, on the top, signifies His divine nature. All the 
unbleached candles are extinguished to show that 
His human nature died. The white candle is not 
quenched, to show that His divine nature did not 
die. 

(3) The gloom caused by the extinction of the 
lights typifies the growing darkness, when Christ, 
the Light of the World, was taken ; and the clapping 
made at the close of the Office is said to symbolize 
the confusion and earthquake which took place at 
our Lord's death. 

(4) The reappearance of the white candle rep- 
resents the resurrection of Christ. 

The origin of the Tenebrae dates from the first 
centuries ; the early Christians celebrated these three 
days by night watches, or vigils, with prayer and the 



Holy Week. 49 

singing of psalms. Other vigils had long ceased to 
be kept ; this vigil alone was retained until the tenth 
century, and celebrated at midnight ; from this time 
until the fourteenth century it was celebrated at 
eight o'clock in the evening. Since the fourteenth 
century it has been kept as we have it at the present 
day. The Tenebrae is to remind us of the deep sor- 
row of the Church on the Passion and Death of 
Christ, and also her grief for the ingratitude of sin- 
ful man, to move him, therefore, to compassion for 
Christ's suffering and to do penance for his sins. 

PALM SUNDAY. 

1. Holy Week begins with Palm Sunday, — the 
name is derived from the blessing of palms, and the 
procession which takes place on this day. 

2. The procession on Palm Sunday is of very 
ancient origin, dating even from the fourteenth cen- 
tury; it reminds us in the first place of the trium- 
phant entry of Jesus into Jerusalem, when the peo- 
ple went forth with palm branches to meet Him and 
to lead Him as their King in triumph into the city. 
So even now the faithful go in procession with 
palms in their hands to offer their homage with 
prayer and psalmody to Christ their King. This 
procession also reminds us of the solemn entry of 
Jesus into the heavenly Jerusalem, after having con- 
quered death and hell by His crucifixion and resur- 
rection, when upon His ascension all the just await- 



50 Second ok Paschal Cycle. 

ing Him in Limbo, adorned with the palms of merit, 
led Him into heaven, where adoring Him they of- 
fered their allegiance to Him as Lord and King. 
It reminds us also of that most solemn and great 
entry into the heavenly Jerusalem after the Last 
Judgment. All His faithful servants who have won 
the crown of victory under His banner will then 
offer Him their homage, and partake of His tri- 
umph and eternal glory. 

3. The palms are blessed before the procession, 
because the Church wishes that whatever is used 
in the Divine Service should be blessed in order to 
remove the curse of sin, and to sanctify it for its 
sacred purpose. The Church prays especially for 
the bearers of these palms that they may have the 
grace of gaining many palms of victory over the 
enemy of salvation, and acquire many palms of good 
works, wherewith to follow the Lord in His trium- 
phant entry, also that God may bless the houses in 
which these palms are preserved. 

• 4. After blessing the palms the priest distributes 
them to the faithful as a sign that the Church shows 
the way to heaven, and must lead them in the battle 
against the enemy of their salvation. Then the 
palm bearers follow the cross in the procession, pro- 
claiming thereby that they will fight and struggle 
all their life long in order to follow Jesus on the way 
of the Cross. 

5. When the procession returns to the Church 
door, which is closed, it is opened only after being 



I 



Palm Sunday. 51 

struck three times with the staff of the cross. This 
teaches us that heaven was only opened by the 
death of Jesus on the Cross, and that we of our own 
strength cannot gain heaven, except through the 
merits of our crucified Jesus. 

6. The faithful carry the palms home and pre- 
serve them, in order to partake of the blessings that 
the Church invokes on those dwellings where they 
are preserved. Thus the faithful express that even 
in their homes they will remain true followers of 
Jesus Christ. 

HOLY THURSDAY. 

I. In the language of the Church, this day is 
called Coena Domini, the Lord's Supper. It reminds 
us of the great mystery of Christianity, which is 
presented to us by many characteristic ceremonies. 
On this day Christ partook of the Jewish Paschal 
lamb, a figure of that which was soon to be accom- 
plished by His death on the Cross. He washed the 
feet of His disciples and to fulfill the type of the 
Paschal Lamb of the Old Law gave them Himself, 
His Body and Blood, under the appearances of bread 
and wine, and commanded them to do the same in 
commemoration of Him. By this command He 
established the Holy Sacrifice of the Mass, the Sac- 
rament of the Altar and the priesthood. He prayed 
for them, and on Mount Olivet in His agony sweat 
blood, was betrayed by Judas, made a prisoner, and 
throughout the whole night was maltreated. 



52 Second ok Paschal Cycle. 

2. The priest wears white vestments, white being 
the color of joy, but the psalm ''J^dica me" is omit- 
ted the same as in Masses for the dead. At the 
Gloria all the bells are rung, and then remain silent 
until Holy Saturday, wooden clappers being used in- 
stead. The Church wishes to express her joy on the 
institution of the Blessed Sacrament by the glad 
ringing of the bells even in the middle of Holy 
Week ; on the other hand, the deep silence of all the 
L)ells is a sign of her deep sorrow; it also reminds 
us of the sorrow of the Apostles and their conceal- 
ment during the Passion of Christ, for bells are em- 
blematic of the Apostles. The wooden clappers may 
remind us of the tumult that reigned in Jerusalem 
during these days. 

3. If there are more priests at a Church on this 
day, only one of them says Mass ; the rest receive 
Communion from his hand. The single Mass cele- 
brated in each church, the Communion distributed 
to the clergy and the faithful, present to us the Gos- 
pel scene when Jesus Christ, the only Consecrator of 
the last supper, and the Apostles were seated at the 
Eucharistic table. Formerly all the faithful were 
obliged to receive Holy Communion on this day. 

4. In the Mass of this day, the Bishop conse- 
crates the Holy Oils; namely, the Oil of the Sick, 
the Oil of the Catechumens and Holy Chrism. 
According to the testimony of Pope St. Fabian and 
St. Basil, the consecration of the Oils dates from the 
time of the iVpostles. Of all the ceremonies of the 



Holy Thursday. 53 

year it is one of the most beautiful and mystical. 
Even in the fifth century it was a decree of the 
Church to consecrate the Holy Oils on 
Holy Thursday. This day is chosen because 
on this day Christ instituted the Blessed Sac- 
rament which is the center, yea, even the very 
source of all the Sacraments, and because at 
the same time He established the priesthood, 
thereby making the Apostles and their successors 
the dispensers of the Sacraments and all the graces 
that flow therefrom. The Oils are blessed with great 
solemnity ; the Bishop is surrounded by twelve 
priests, seven deacons, seven subdeacons, and many 
others of the clergy. The Bishop and priests breathe 
three times upon the Oil of the Catechumens and 
the Chrism, meaning by this action that the power of 
the Holy Spirit is about to descend upon the Oils ; 
after the consecration is complete they salute the 
Holy Oils three times, with the words : ''Hail, 
Holy Chrism! Hail, Holy Oil!'' The prayers and 
blessings, as well as the breathing upon the Oils, in 
fact the whole form of this consecration, was used 
by Gregory the Great in the sixth century and for 
the greater part may date back to apostolic times. 

The Holy Oils are used in administering some of 
the Sacraments, and in consecrations of greater im- 
portance, such as altars, churches, chalices, bells, 
etc. 

Wherever oil is used it has the property of 
strengthening, healing wounds, or of, at least, allevi- 
ating pain ; it is also used for illuminating purposes 



54 Second or Paschal Cycle. 

therefore is a fitting symbol of the different effects 
produced by the holy Sacraments and canonical con- 
secrations. Balsam which is mixed with oil to form 
the chrism is also significant, on account of its sweet 
odor and its property of healing as well as preserv- 
ing from corruption. Even in the Old Testament 
oil was often used as a symbolic sign ; and the New 
Testament testifies, plainly enough, that the Apos- 
tles also anointed with oil when administering the 
Sacraments ; and ever since, anointing with oil has 
been in use, and the Holy Oils carefully preserved 
and held in veneration. 

The Holy Oils must be distributed from the 
Episcopal See on the same day to the different par- 
ishes of the diocese. This shows that it is from the 
bishop that the sacramental graces of the whole dio- 
cese emanate; he is the head, and the cathedral is 
the mother church of the diocese. 

5. Two Hosts are consecrated on Holy Thurs- 
day, one of which is reserved for the following day. 
Good Friday, because no real Mass may be said on 
this day. This Host with all the small, consecrated 
Hosts that are in the tabernacle, at the close of the 
ceremonies are carried in procession to the reposi- 
tory adorned with flowers, where they are preservecj 
until the following day. This, as well as many 
other ceremonies on this day, reminds us of early 
Christian times. In those days the Blessed Sacra- 
ment was not reserved on the main altar, but every 
day after the Divine Service was carried to a place 



I 



I 

J 



Holy Thubsday. 55 

Specially prepared for it, and then the altar was 
stripped. This custom, no doubt, is retained on 
Holy Thursday only to remind us that Christ, after 
His last supper, retired to Mount Olivet with His 
Disciples to begin His Passion, and was there forci- 
bly dragged from their midst. It is customary for 
the faithful to visit the churches on Holy Thursday 
and adore our Lord hidden in the Blessed Sacra- 
ment. 

6. After the Blessed Sacrament has been re- 
moved to the repository, the altars are stripped. 
Everything is removed excepting the candlesticks 
and the veiled crucifix; the tabernacle is left open, 
all lights are extinguished. While stripping the altar 
the priest prays the twenty-first psalm; the bare 
altar mourns because our Lord has been taken away, 
and reminds us of the desolation and deep sorrow 
of the Disciples, on having lost their Master. It is 
also a figure of our Lord Himself, Who after being 
stripped of His garments, despoiled of His beauty, 
yes, even of all human resemblance, suffered a most 
cruel death. 

7, In some Cathedral churches, and Monaster- 
ies, the closing ceremony on Holy Thursday is 
the washing of the feet, called ''Mandatum'' from 
the words of the first antiphon sung during the 
ceremony— -''Mandatum novum,'' etc. ''A new com- 
mandment I give unto you that you love one an- 
other," whence our English name, "Maundy Thurs- 
day.'' The Apostles also followed this command, 
and the custom has been retained to the present day. 



56 Second or Paschal Cycle. 

The priest or prelate of the Church, assisted by dea- 
con and sub-deacon washes the feet of twelve old 
men. Girt with white linen, kneeling, he washes 
the right foot of each, then dries it and kisses it. 
The Pope washes the feet of thirteen, all of whom 
are priests. 

This ceremony is in grateful remembrance of the 
washing of the Apostles' feet by our Lord, and rep- 
resents that bond of union and love which should 
exist in the Church between the shepherd and his 
flock; it admonishes the faithful to imitate the exam- 
ple of our Lord by the practice of humility. 

Many Christian princes, and superiors of con- 
vents, follow this custom, by washing the feet of 
twelve of their subjects. 

GOOD FRIDAY. 

1. Good Friday, in the language of the Church 
is called 'Tarasceve," that is, the day of preparation ; 
the Jews called this day so, because they made prep- 
arations for the Pasch, which began with the even- 
ing. On this day the true Paschal Lamb, Jesus 
Christ, of Whom the other lambs were only a figure, 
was slain on Calvary. 

2. This day places before our eyes the most im- 
portant event of Christianity, namely, the death of 
Jesus Christ, whereby the whole world was re- 
deemed ; nevertheless it is not celebrated as a feast 
day, because a festal celebration is always accom- 



Good Feiday. 57 

panied with feelings of joy. The Church on this 
day gives herself up to mourning and sadness over 
the Passion and death of our Lord, and admonishes 
the faithful to do the same. The day reminds us 
specially of the price of our redemption, showing us 
the enormity and malice of sin. What Christ gained 
for us through His passion is revealed to us on 
Easter day, for only through His. resurrection did 
He complete His work of redemption, and in real- 
ity conquer death. A festive celebration on this 
day is really not possible, because the nucleus of 
every festive celebration is wanting, namely, the 
Sacrifice of the Mass. Therefore the Church has, 
from the earliest times, celebrated Good Friday in 
silence and sadness, with solemn gravity by a strict 
fast and by somber mourning ceremonies. Mass is 
the most joyful ceremony that man can perform, but 
there is no joy in the world today when we cele- 
brate the memory of the crucifixion of our Savior, 
therefore the Church never celebrated this day as 
a festival. 

3. As a good child commemorates the anniver- 
sary of the death of beloved parents not in a festive 
manner, but in quiet mourning and grateful remem- 
brance, so the devout Christian on Good Friday re- 
members with sadness and compunction of heart the 
death of Jesus and his own sins. He contemplates 
the Eternal High Priest who offers himself as a 
Sacrifice amidst indescribable torture, and by His 
obedience even unto death on the Cross, removed the 



58 Second or Paschal Cycle. 

curse of sin from mankind. He acknowledges the 
blessings of the Cross and resolves, from now on, to 
follow Jesus on the way to Calvary, to carry his 
cross willingly and to be obedient to the Divine Will 
even unto death. 

4. Clothed in black vestments, the color of deep- 
est mourning, the priest and his assistants come 
forth to the sanctuary without lights or incense ; on 
the bare altar stands a veiled crucifix. Before this 
they prostrate themselves on the steps of tlie altar, in 
perfect silence. This is the Introit of Good Friday, 
the deepest abasement and humiliation at the sight 
of the ignominy and annihilation of Jesus on the 
Cross. The deepest mourning for the death of Jesus, 
the keenest remorse for the sins which were the 
cause of all this degradation. Meanwhile a white 
linen cloth is spread upon the altar, it reminds us of 
the winding sheet of our Lord. The priest rises, 
and going to the corner of the altar reads the 
prophecy of Osee, then the tract following the pray- 
er, and the history of God commanding the eating of 
the Paschal Lamb, again follow^ed by a tract. Then 
comes the chanting of the history of the Passion of 
our Lord, according to the Gospel of St. John. 

5. After the reading of the Passion, solemn 
prayers for the Church and for men of all states and 
conditions are sung, to which a special prayer and 
genuflection is added. The following prayers are 
said : 



Good Friday. 59 

1st. For the Church; 2d, for the Pope; 3d, for 
all bishops, priests and other ecclesiastics, as well as 
for all the children of God ; 4th, for the Roman em- 
peror (this prayer is omitted now for there are no 
more Roman emperors) ; 5th, for the Catechumens; 
6th, for the erring, the sick, the hungry, and those in 
prison, for travelers and those on sea; 7th, for 
heretics and schismatics ; 8th, for the Jews, and, 
9th, for the Heathen. Before each prayer ''Ore- 
mus flectamus genua'^ (let us pray and bend 
the knee) is sung, whereupon all kneel, and at 
the word Levate (arise) all arise. By these prayers 
the Church wishes to express her ardent and urgent 
supplications. At the prayer for the Jews we do 
not bend the knee, because they bent their knees 
in mockery and derision before our Lord when they 
were about to crucify Him. Also at the close 
of the prayer for the Jews the ''Amen" is omitted, 
because this supplication will never be entirely ful- 
filled until the end of the world. By these prayers 
the Church wishes to reveal her holy charity to all 
mankind and her anxious desire to enfold them in 
her motherly arms and make them happy. This 
desire of the Church is awakened specially today by 
the example of Jesus, Who, hanging on the Cross 
with outstretched arms, wishes to draw all mankind 
to Him and to redeem them. If you are a true 
child of the Church, then you must forgive your 
enemies from the bottom of your heart, and no one 
must be excluded from this charity. It is in this 
spirit that the Church prays today. 



60 Second or Paschal Cycle. 

6. Taking off the chasuble, the priest takes the 
cross which from the evening before Passion Sun- 
day has been veiled, and standing on the floor at 
the Epistle side of the sanctuary he uncovers the 
top of the cross, saying: 

"Behold the wood of the cross on which the sal- 
vation of the world hung." (Ecce lignum Crucis, in 
quo pependit salus mundi.) The choir sings: Come, 
let us adore (Venite adoremus), when all but the 
celebrant fall upon their knees. Coming up the 
steps of the altar, on the Epistle side, he uncovers 
the right arm of the cross, repeating the same 
words in a higher key; going to the middle of the 
altar, he uncovers the whole cross with the same 
words in a still higher tone. 

The unveiling and exposition of the cross is a 
symbol of Christ stripped of His garments, nailed to 
the Cross, raised thereon, and exposed to the people. 
The triple unveiling and chanting each time in a 
higher key is a representation of the gradual mani- 
festation of the Sacrifice of the Cross. In the Old 
Testament this manifestation was not fully under- 
stood ; this is shown by the almost entirely veiled 
crucifix, and the low pitch of voice in the chant. On 
Golgotha the Sacrifice of the Cross was accom- 
plished, but there were only few to acknowledge it, 
therefore a further unveiling of the cross and a 
higher pitch of voice in the chant. The cross is now 
raised on high in the Church that all nations may 
look upon it ; this is indicated by the complete un- 



Good Friday. 61 

veiling of the cross and the still higher pitch of 
voice in the chant. The Christian should consider 
this threefold call of the Church as an admonition 
to do penance. Behold the cross on which the sal- 
vation of the world hung, also for your sins ; cast 
yourself down, repent of your sins, and mortify 
your evil inclinations. 

Then the priest brings the cross to the place pre- 
pared for it before the altar, and, out of respect, re- 
moves his shoes and genuflecting three times, at 
intervals, on both knees, kisses the feet of the cruci- 
fix. The acolytes and the faithful also make 
the adoration of the cross. During the adora- 
tion the 'Tmproperia'' (Reproaches) are sung, in 
which God reproaches His people with their ingrat- 
itude for the numberless benefits He bestowed 
upon them, in preparing for Him the most excru- 
ciating and ignominious death. Even in the earli- 
est times the true Cross on which Christ was 
crucified was exposed at Jerusalem for veneration. 
In order that the faithful in distant countries might 
offer their veneration and homage to the sign of 
their redemption, this solemn unveiling and ven- 
eration was introduced into the entire Church. The 
same ceremony was used in the fifth century, and 
has come down to us without any perceptible 
change. The threefold genuflection reminds us of 
the three falls of Jesus under the weight of the 
Cross, as well as the threefold mockery of the Jews, 
the heathen, and on Calvary. The Improperia are 



62 Second ok Paschal Cycle. 

sung partly in Greek, partly in Latin, not only be- 
cause they originated at a time when the Greek and 
Latin churches were still united, but also because all 
nations should be united under the Cross in the same 
faith. It is not necessary to tell a Catholic that this 
veneration is not paid to the wood of the cross, but 
to Christ Who was sacrificed on the Cross. He 
should endeavor not only to make this veneration 
exteriorly but also with a contrite heart; he should 
consider that these reproaches also apply to him ; 
that even every day he receives God's graces and 
benefits, and in return almost daily ofifends God, his 
Benefactor. 

7. After the adoration of the cross follows the 
so-called Mass of the Presanctified. It is not a 
Mass in the true sense of the word, as no consecra- 
tion takes place, only the Host, consecrated the day 
before, is consumed by the celebrant ; for today the 
world stands appalled at the remembrance of our 
Lord's death. 

The Blessed Sacrament is now borne in proces- 
sion from the chapel, or altar, where it was placed 
the day before. While the choir sings the hymn, 
''Vexilla Regis," the celebrant places it upon the 
altar, pours wine into the chalice, incenses the altar, 
washes his hands, says some of the customary pray- 
ers, sings the Pater Noster, then elevates the Blessed 
Sacrament, for adoration, breaks it as usual, says 
the preparatory prayer and communicates; then 
leaves the altar without further prayer. This so- 
called Mass has no OflFertory or Elevation proper, 



Holy Satubday. 63 

for the elevation of the Sacred Host is nothing more 
than an exposition of the Blessed Particle for adora- 
tion, a custom which was general in former times ; 
this custom, in a somewhat different form, still pre- 
vails. With this elevation there is no consecration, 
consequently there is no real Mass. 

The Church is engaged this day with the bloody 
sacrifice of Jesus on Calvary; therefore she omits 
the Unbloody Sacrifice of the Holy Mass. 

HOLY SATURDAY. 

1. When God finished the work of creation, he 
rested on the Sabbath day. When He ended His 
work of redemption he rested in the tomb. One was 
but a figure of the other. In the early days of 
Christianity Mass was not said on this day. The 
entire Divine Service as we have it now was then 
celebrated in the night from Holy Saturday to Eas- 
ter Sunday as the Vigil of Easter. The preparation 
for Easter, the change from sadness to joy, is notice- 
able ; gradually a new life is perceptible in the spirit 
of the Church. 

2. The ceremonies of the vigil begin with the 
blessing of the new fire struck from flint. Formerly 
fire was struck daily from flint, then blessed and 
used to light the lamps of the church, but since the 
eleventh century this benediction was reserved ex- 
clusively for Holy Saturday, when this ceremony is 
performed with greater solemnity, on account of its 



64 Second or Paschal Cycle. 



i 



significance. As the sparks of fire come forth from 
the flint and diffuse hght, so Christ comes forth 
glorious from the tomb to enkindle and illuminate 
the world. Christ is the stone which the Jews re- 
jected, but which became the head of the corner. 
With the blessing of the new fire is united the 
blessing of the five grains of incense prepared for 
the Easter Candle. 

3. In this new fire, whatever remains from the 
previous year of the Holy Oils is consumed, and the 
new Oils blessed on Holy Thursday are used from 
now on. The fountain of divine grace has its 
source in the sacred wounds of our Redeemer. As 
in this holy season these sacred wounds are placed 
before us anew, so also the graces which flow from 
this source are typified by the renewal of the Holy 
Oils. 

4. All lights in the church are extinguished ; the 
new fire and the grains of incense are carried in 
procession into the church. This is to signify that 
through the resurrection of Christ new light and 
life has come into the Church. Upon entering the 
church, the deacon, who carries the long staflf with 
its three candles in the form of a triangle, lights 
one of them, and sings in a low tone *'Lumen 
Christi'' (Light of Christ), to which is replied ^*Deo 
gratias" (thanks be to God). In the middle of the 
church the second candle is lit, at the high altar 
the third one, and at the same time, the same 
words are sung, each time in a higher key. This 



Holy Saturday. 65 

leading of the new light into the church is in con- 
trast to the solemn unveiling of the cross on Good 
Friday. As this reminds the faithful of the death 
of Christ on the Cross, and awakens sentiments of 
compassion and exhorts them to do penance, so the 
introduction of the candles reminds us of the res- 
urrection of Jesus; and a joyous hope which grad- 
ually like a beam of light penetrates the sorrowing 
Christian, awakens new life and exhorts him to 
imbibe new hope that with Christ he may lead a new 
life of virtue and piety. 

The successive lighting of the candles, the grad- 
ual entry into the church, and the increasing pitch 
of tone in the chant, signify the repeated apparition 
of Jesus after His resurrection, whereby His fol- 
lowers were filled more and more with joy. It is 
also an appropriate symbol of the illumination of the 
world by the gradual propagation of the Gospel. 

The triple light on one staff tells first, how God 
the Father was revealed to man in the beginning of 
the world; secondly, it recalls how God the Son 
was revealed to the Jews, by the prophets, and, 
thirdly, it typifies the revelation of God the Holy 
Ghost to the world. Thus it speaks of the unity 
and trinity of God revealed at the time of the Apos- 
tles. 

The response, "Deo gratias,'^ expresses the joy- 
ous gratitude for these graces. All the faithful 
should join in these thanks; for if it were not for 
this Light of the World, we would still be in the 
darkness of heathendom. 



06 Second or Paschal Cycle. 

5. Then follows the solemn blessmg of the Pas- 
chal candle. In the first centuries this ceremony 
was performed only in the principal or Cathedral 
churches. Later on Pope Zosimus in 417 allowed 
this privilege to all parish churches. 

The Paschal Candle represents our Lord risen 
from the dead; therefore it must be of pure white 
wax to typify His pure immaculate humanity. It 
reminds us of the pillar of cloud which led the 
Israelites out of Egypt through the Red sea into 
the promised land. So Christ liberates us from the 
slavery of Satan by baptism ; and if we faithfully 
follow His guidance He will surely lead us into 
the promised land of eternal bliss. In early times 
the offices of the entire year, which began with 
Easter, were inscribed on the Paschal Candle. Later, 
as their number increased, they were written on 
parchment, and attached to it sometimes by means 
of one of the grains of incense. 

The blessing of this candle consists of a sublime 
canticle on the resurrection of our Lord (Exultet), 
which, from all accounts, is attributed to St. Augus- 
tine. During the chanting of the Exultet, the five 
grains of incense are inserted in the candle, in the 
form of a cross; later, it is lit at the triangle, and 
shortly after, all the other lights that had been ex 
tinguished are lit in like manner. 

The five grains of incense remind us of the five 
sacred wounds which Christ received on the Cross 
and which marks He retained after His resurrec 



e 

1 



1 



Holy Saturday. 67 

tion. From these wounds arises constantly a sacri- 
ficial fragrance, to our heavenly Father, pleading 
for sinful man, which is typified by the incense. The 
lighting of the Paschal Candle and the other lights 
represent Christ as the Light that came into the 
world to enlighten all men who are not willfully 
blind to the light. All mankind should partake of 
this newly risen light, in the new life of Christ. 
This is the wish of the Church as expressed at the 
close of the canticle. The Paschal Candle is placed 
on the Gospel side of the altar and remains there 
until the Feast of the Ascension; during this time- 
it is often lit at Divine Service. 

6. The blessing of the candle is followed by the 
reading of the twelve prophecies, i. e., lessons from 
the Old Testament, which contain prototypes of 
Christ. These prototypes were partly fulfilled by 
the resurrection of Christ, and continue partly to be 
fulfilled by the spiritual resurrection of the sinner. 
This spiritual resurrection is especially accom- 
plished by the Sacraments; therefore the blessing 
of the water follows immediately after the prophe- 
cies, which serve as a preparation. 

Formerly the number of prophecies varied; the 
number twelve refers probably to the twelve Apos- 
tles. Then, too, they place before us how the king- 
dom of Christ, the holy Catholic Church, rests upon 
the Prophets and the Apostles ; the former prepared 
the way while the latter propagated the fait!h 
throughout the world. 



G8 Second or Paschal Cycle. 






7. The spiritual resurrection is accomplished by 
bai)tism, therefore on the Vigil of Easter in the first 
Christian centuries, the baptismal water was blessed 
and the Catechumens were solemnly baptised. In 
the course of time, this solemn baptism ceased, and 
only the blessing of the Easter water remained ; it is 
probably, of apostolic origin. The ceremonies of the 
blessing of Easter water are greatly similar to those 
of Baptism. The water is first withdrawn from the 
power of Satan by exorci.sm, the laying on of hands 
and the sign of the cross. Then the burning candle 
is immersed three times in the water, and at each 
time the priest in a higher key invokes the power 
of the Holy Ghost upon the water. This immersion 
of the Paschal candle reminds us of Christ immersed 
in the waters of the Jordan at His Baptism. The 
intoning three times, each time in a higher key is in 
harmony with the unveiling of the cross, on the pre- 
ceding day, and the solemn introduction of the new- 
ly consecrated fire. We are to understand thereby 
that it is the same Christ Who died for us on the 
Cross, and who through His resurrection brought 
new life into the Church, imparts life-giving power 
to this water; the breathing upon the water is also 
a symbol of the communication of grace. The faith- 
ful present are sprinkled with this blessed water to 
remind them of their baptism and to exhort them to 
renew the graces of baptism by prayer, and to be 
cleansed from their sins. The Easter water is also 
distributed to the faithful in order, that not only 
their hearts but also their houses may be cleansed 



Ji 



Holy Saturday. 69 

from the curse of sin. A sufficient quantity of this 
Easter water is retained for Baptism, it is mixed* 
with the oil of the Catechumens and Chrism, and 
preserved for use in the baptismal font. This ming- 
ling of the water with oil is to typify the fullness 
of the Holy Spirit which moves over this water and 
is imparted to the newly baptised. Formerly, solemn 
baptism took place after the blessing of the Easter 
water, which even now sometimes occurs if there 
be any present to be baptised. 

8. Then the celebrant and assistants prostrate 
themselves before the altar, while the choir sings the 
Litany of All Saints. At the words "peccatores" 
(sinners) all arise and go to the sacristy to prepare 
for Mass. The Church calls upon all the Saints to 
implore the grace of God upon those to be bap- 
tised, and to remind the faithful that they have been 
received into the Church and into the Communion 
of Saints by baptism, and are one day to become 
Saints. The prostration before the altar, an expres- 
sion of humble and fervent prayer, is to remind us 
that Christ still lies in the tomb, but will soon rise 
again, and that all mankind through baptism or pen- 
ance will arise with Him from sin and death to 
a new life. 

9. The Mass of Holy Saturday now begins in 
white vestments. At the Gloria, the bells and the 
organ are heard again, and the Alleluia which was 
not heard since Septuagesima Sunday is sung three 
times, each time in a higher key. No Introit, Credo, 



70 Second or Paschal Cycle. 

Agnus Dei or Communion is sung; immediately 
after the Communion a short Vesper service fol- 
lows. The threefold Alleluia appropriately follows 
the joyous ringing of the bell to exhort the Christian 
to praise the Lord and to participate in the great joy. 
The abridgement of this Mass comes to us from the 
earliest times. Throughout the whole Mass expres- 
sions of joy predominate, therefore the altars are 
somewhat more richly ornamented. The ringing of 
the bells is an expression of this joy; it reminds us 
of the Apostles who since the seizure of our Lord 
were silent, but now, through His resurrectiofi, re- 
ceive new life and announce their joy to the world. 
It is fitting that the faithful should wake from their 
sadness and join in this ringing of the bell as well 
as the threefold Alleluia (Praise the Lord). 



EASTER. 



4 



1. Easter Sunday is the greatest feast of the 
year. St. Leo calls it the feast of feasts. On this 
day we celebrate the resurrection of Jesus Christ, 
through which he completed the w^ork of redemp- 
tion. 

2. God Himself in the Old Testament com- 
manded the celebration of this feast in grateful com- 
memoration of the wonderful deliverance of the 
Jews from the slavery of Egypt, and especially be- 
cause the destroying angel passed those houses by, 
that were sprinkled with the blood of the Easter 



Easter. 71 

lamb, hence the name Pasch or Passover. The 
Christians have retained this feast in grateful re- 
membrance of the completed work of redemption 
from the slavery of sin. 

3. This feast is not celebrated on the same day 
each year, but always on the first Sunday following 
the first full moon after the vernal equinox. All 
the movable feasts are regulated by the time of 
Easter. 

4. Easter falls very appropriately in the spring- 
time. As in this season of the year all nature awak- 
ens to new life and resurrection, so the Church like- 
wise celebrates the actual resurrection of our Lord, 
and indeed the spirtual resurrection of many of her 
children. 

5. Even in the early days of Christianity it was 
customary to bless food the use of which was 
forbidden in Lent, so that the new food might 
not be injurious to the health of the body, or, 
rather, that it should not excite sensuality and there- 
by injure the soul. In this also the Church wishes 
to show that on Easter the entire man, body and 
soul, should arise tO' a new life in God. Meat re- 
minds us of the Easter lamb, eggs of the resurrec- 
tion, and bread of the heavenly bread in the Blessed 
Sacrament, which Christ instituted at Easter. 

6. The jubilant rejoicing of Easter is expressed 
not only in the oft repeated Alleluia, but also in the 
Mass and the Divine Office, more especially during 



72 Second ok Paschal Cycle. 

the octave, and during- the so-called Easter time, 
which lasts until the first Sunday after PentecosJ] 
that is, to Trinity Sunday. According to apostolic 
tradition the faithful in early times prayed stand- 
ing during this joyous season to show that they also 
had risen to a new life in Christ. Instead of the 
usual Angelus during Easter-tide, morning, noon 
and evening, the Antiphon ''Regina Coeli" is said 
and that too, standing. Every Christian true to his 
faith participates in the Easter joys. Festive Divine 
Service and the Alleluias replace the lamentations 
and mourning of the past week. Friends and ac- 
quaintances greet each other with a joyful Alleluia, 
and even in the humblest cottage, a better meal takes 
the place of the fasts of Lent. Newly awakened 
nature enhances these Easter joys. 

It is an oldtime custom in Eastern as well as 
Western countries to distribute on Easter the so- 
called Easter eggs variously colored. The egg is a 
symbol of the resurrection, for as the bird comes 
out of the shell alive, so came forth the living Christ 
from the tomb, and so shall we, one day, come forth 
from the grave. In some countries it is also cus- 
tomary to make presents of toy lambs, called Easter 
lambs, bearing a little banner as a reminder of the 
true Easter Lamb Who conquered death. 

THE OCTAVE OF EASTER. 

I. As in the Old Law the Jews celebrated Easter 
for eight days, it was also prescribed for the Chris- 
tians to keep this octave as a continuous feast. Later 



The Octave of Easter. 73 

it was limited to three days, and at present in this 
country to only one ; while in some European coun- 
tries two days are kept. 

2. The celebration of this octave serves to en- 
hance the glory of Easter. For eight days the joy- 
ful event should be continually before our eyes, to 
strengthen our faith in the resurrection of Christ; 
therefore the Gospels of these days relate tO' the vari- 
ous apparitions of our risen Lord. 

3. On the Saturday after Easter the so-called 
"Agnus Dei'' are distributed in Rome. They are lit- 
tle disks of white wax, solemnly blessed by the Pope. 
The face shows a lamb with a cross and the in- 
scription: Agnus Dei, qui toUis peccata mundi 
(Lamb of God, Who takest away the sins of the 
world), beside the name and year of the reigning 
Pontiff. On the reverse side, is the image of a 
saint. In early times it was customary to present 
the newly baptised with a souvenir of wax repre- 
senting the Lamb of God. From this may have orig- 
inated the custom that the Pope solemnly blessed on 
one of the days of the octave images made out 
of the Easter candle of the preceding year, 
and distributed them on the above mentioned 
Saturday. Now it is customary for the Pope 
to bless them only in the first year of his pontificate 
and every seventh year following. The significance 
of these ''Agnus Dei'' is shown by the inscription 
as well as by the tenor of the prayers used at the 
blessing. They represent first the pure immaculate 



74 Second or Paschal Cycle. 



1 



Lamb of God, Who redeemed us by His blood ; they 
are also symbolical of the newly baptised who have 
been washed in the blood of the Lamb, and have 
become snow white lambs in the fold of Christ. The 
newly baptised received thereby a token of their 
covenant with God and, at the same time, the bless- 
ing of the Church to enal)le them to remain faithful 
to this covenant. 

The efficacy of the Agnus Dei, as expressed in 
the prayers at the blessing and verified by history, 
must indeed be rich in graces. A bull of Gregory 
XIII. forbids the painting or gilding of Agnus Dei 
blessed by the Pope, under ban of excommunication. 
It is also forbidden to sell them ; they should be 
preserved or worn with veneration. 

LOW SUNDAY. 

I. Low Sunday forms the close of the octave of 
Easter. Formerly the Neophytes or newly baptized 
appeared during Easter week in white robes, with 
a burning candle in their hand. Both of these were 
given to them at baptism as an admonition to pre- 
serve their baptismal innocence and faithfully to ob- 
serve the three theological virtues of faith, hope and 
charity. In order to make public profession of their 
readiness and also to express their joy, they wore 
the white garments during the whole octave, and 
only at its close on Saturday, sometimes even on 
the Sunday after Easter, laid them aside, and gave 
up their candle amid the prayers of the Church. 



Low Sunday. 75 

Hence the name in the Missal and Breviary, ''Dom- 
inica in Albis'' (Sunday in White). The name Low 
Sunday emphasizes the contrast between the great 
Easter solemnity and the Sunday which ends the 
octave. 

2. This Sunday is also called Quasimodi genti 
(like newly born), because the Introit of the Mass 
begins with these words. Every day during the 
octave prayers are said for the newly baptised, and 
on the last day of the octave they are admonished, 
like the newly born, to long for the milk of heavenly 
wisdom, that they may grow up in the living faith, 
conquer the flesh and thereby obtain the peace of 
heaven. This admonition applies to all the faithful, 
for after a fast of forty days, and after a true 
celebration of Easter, by receiving Holy Commun- 
ion worthily, all Christians should be spiritually born 
anew. 

3. It is customary in many places to have First 
Holy Communion on Low Sunday, and as a rule 
this is accompanied by a renewal of baptismal vows. 
This is a ceremony of great importance for children, 
as well as impressive and instructive for their elders. 
When the communicants, clothed in white, with 
lighted tapers, approach the holy table, how forcibly 
it admonishes us also to receive Holy Communion 
with pure hearts penetrated with faith, hope and 
charity. Let it remind us of our first Holy Com- 
munion, and the resolutions we then made. 



76 Second or Paschal Cycle. 



1 

rated! i 



In former times Christians publicly celebrated 
the anniversary of their baptism. We should never 
forget our baptismal day, but ever remember its 
graces and blessings with gratitude, and often renew 
our baptismal vows. 



COMMEMORATIONS. 



1. With Low Sunday the proximate subsequent 
commemoration of Easter closes ; the remote subse- 
quent commemoration lasts until the close of the 
octave of Ascension. This time reminds us of the 
forty days which Christ spent upon earth after His 
resurrection, in order to further instruct His dis- 
ciples and confirm them in the faith. Easter joy 
still continues during this period, as is shown in all 
the devotions and feasts of the Church ; it tends to 
elevate the heart of every good Christian. 

2. The Easter Cycle really closes with the 
octave of Ascension, but not the Easter joy; the 
Alleluia and the Antiphon, ''Regina coeli laetare'' 
(Queen of Heaven rejoice), remain even through 
the octave of Pentecost, because Pentecost, the com- 
ing of the Holy Ghost, completes the work of 
Christ's redemption upon earth. Christ, it is true, 
had by His ascension withdrawn His visible pres- 
ence from us, but He withdrew^ to send us the 
Holy Ghost. 



«• 



Rogation Days. 77 

ROGATION DAYS. 

1. Even in the earliest times of Christianity, we 
find where one or more communities under the guid- 
ance of their spiritual directors went in procession, 
praying and singing psalms, to an appointed place 
to perform solemn devotional exercises. These pro- 
cessions were held sometimes on special occasions, 
sometimes on certain days of the year ; to the latter, 
we class the procession of St. Mark's day and the 
Rogation days. 

2. The procession of St. Mark's day is said 
to have been instituted by Pope Gregory the Great 
at the time when, in consequence of a great inunda- 
tion, a pestilence was raging in Rome and vicinity. 
The symptoms of this dread disease were, yawning 
or sneezing until the victim dropped dead. Hence 
originated the custom of saying ''God bless you'' 
when one sneezes ; also of making the sign of the 
cross on the mouth when yawning. To ward ofif this 
terrible disease Pope Gregory commanded a solemn 
procession to be held, and appointed it to be solem- 
nized yearly on the 25th of April ; it must have been, 
however, an ancient custom, but only became gen- 
eral on the occasion oi the pestilence. In the begin- 
ning of spring, when all nature awakes, this proces- 
sion is held to beseech Almighty God to avert vari- 
ous natural calamities — -the dangers of drouth, 
storm and tempest. The faithful having been recon- 
ciled to God at Easter, now beg to be reconciled 
with nature, in order to receive not the curse of sin 



78 Second or Paschal Cycle. 

resting upon it through the fall of Adam, but in- 
stead the blessings of our heavenly Father. This 
procession then is really the celebration of the res- 
urrection of nature. It is placed upon the 25th of 
April, being the first day upon which Easter cannot 
occur ; for the spiritual resurrection must be accom- 
plished before the curse of sin can be taken from 
nature. The Feast of St. Mark, celebrated on this 
day, is of much later origin and has no connection 
with it. 

3. On the three days preceding the Feast of the 
Ascension, processions are also held, therefore this 
week is called ''Rogation Week," from the Latin 
''rogare" — to ask or to pray. The holy bishop Ma- 
mertus of Vienne, France, was the first to introduce 
these processions towards the close of the fifth cen- 
tury to avert various temporal calamities; they 
found imitation in France, then gradually through- 
out Christendom. Formerly these days were days 
of fast and abstinence, as well as of rest from 
servile work. 

4. These processions have a twofold object, 
namely, to be reconciled with God by penance, and 
by prayer to obtain new graces and benefits. Our 
prayers should be for temporal and spiritual bless- 
ings : the prosperity of the harvest, preservation 
from evil, the love of God and freedom from sin. 
All these requests are contained in the Litany 
of the Saints, which is prayed on these days, 
either in the church or in the processions. The 



Ascension Day. 79 

special Mass for these days is read in violet, the pen- 
itential color, and is intended to increase the confi- 
dence of the faithful, and to enhance the efficacy of 
their prayers. 

5. Processions may be held on other extraor- 
dinary occasions to avert great calamities ; their 
celebration is the same as those of Rogation week. 

ASCENSION DAY. 

1. This feast is of apostolic origin and is cele- 
brated forty days after Easter (on Thursday), be- 
cause Christ ascended into heaven from Mount Oli- 
vet forty days after His resurrection. The Son of 
God had accompHshed His mission in this world; 
He now returns triumphant and victorious over 
death and hell, to His heavenly Father. With Him 
ascend the souls of the Just detained in Limbo 
ardently longing for this day. Heaven is again 
opened ; Christ has established His Church on earth 
and prepared her for the coming of the Holy Ghost, 
whom He is to send. 

2. Like Mary and the disciples, who saw Christ 
ascend into heaven, and ardently longed to follow 
Him, so should we, on this day, awaken a great 
longing for our heavenly home. 

3. The Paschal candle which has been lit at all 
solemn Divine Services since Easter is extinguished 
on this day after the Gospel, and lit no more during 
the services. This typifies the withdrawal of Christ's 
visible presence from His Church. 



80 vSkc'ond or Paschai. Cycle. 

OTHER FEASTS 

which belong to the subsequent commemoration 
of Easter. 

1. The feasts of some of the instruments of the 
Passion of our Lord, viz : the feast of the Lance 
and Nails which falls on the Friday after Low 
Sunday (if it has not been celebrated during Lent) ; 
the Feast of the Finding of the Holy Cross on the 
3d of May, and the Feast of the Crown of Thorns 
on the 5th of May. 

These instruments of the Passion are trophies of 
the victory of Christ, therefore triumphant feasts of 
the arisen Redeemer. 

Feasts of our Lord's particular sufTerings, or 
instruments of His Passion, are celebrated on the 
F^ridays in Lent, e. g. : the feast of the Crown of 
Thorns ; the Flagellation ; the five, Wounds, the 
Precious Blood. 

2. No feast of the Blessed Virgin is celebrated 
during the Paschal season, because Mary is so inti- 
mately united with her newly risen Divine Son, 
that her life forms, as it were, one with His. 

3. On the contrary we celebrate the Feast of the 
Patronage of St. Joseph on the third Sunday after 
Easter. While St. Joseph could not be a witness of 
Christ's Passion, he has now become a witness of 
His triumph. With his divine Foster-Son he enters 
heaven never more to leave His side, and there, by 
his powerful intercession, becomes the foster-father 
of mankind. 



Other Feasts. 81 

4. Besides these feasts we find in this season the 
feasts of many martyrs, as well as that of the Evan- 
gelist St. Mark and the Apostles Philip and James, 
who also suffered martyrdom. 

The martyrs imitated most perfectly the love of 
our Redeemer. Christ died for love of man, the 
martyrs died for love of God. If, then, Easter 
reminds us of the infinite love of Jesus Christ, so 
the feasts of the martyrs should remind us of that 
ardent reciprocal love, which makes us always ready 
to sacrifice everything, even life itself, for love of 
God. 



« 



THIRD FESTAL CYCLE. 



1. The third Festal C}xle is the season of Pente- 
cost, which embraces the time from Ascension to the 
first Sunday of Advent. Pentecost forms the cen 
tral point of this festal cycle. The octave of Ascen- 
sion, as well as the feast itself, belongs, it is true, to 
the Easter season, but with it begins also the prepa- 
ration for Pentecost, for it reminds us of the time 
when the Apostles were at Jerusalem preparing for 
the coming of the Holy Ghost. This octave with 
the Friday preceding Pentecost forms the remote 
preparation, the vigil is the proximate preparation. 
The octave of Pentecost is the proximate subsequent 
commemoration ; with the Feast of Trinity Sunday 
begins the remote subsequent commemoration, 
which lasts until Advent. 

2. The Pentecost Cycle represents Christ to us 
as King. The work of redemption is accomplished, 
the kingdom of God is established upon earth. Tri- 
umphantly the Son of God enters into heaven, lead- 
ing the just, whom He has released from Limbo. In 
heaven He is enthroned at the right hand of His 
Father ; thence He sent the Holy Ghost to extend 
His kingdom on earth, which was to continue until 
the end of time. 



Preparation. 83 

3. The Holy Ghost not only maintains and prop- 
agates the Church, but also pours His gifts individ- 
ually into the hearts of those who have begun 
to live a supernatural life and are free from sin. 
It should be the duty of every Christian in this festal 
cycle to implore the gifts of the Holy Ghost, and in 
return to correspond faithfully with these graces, 
so that he may gather abundant merits for eternity 
and always be ready to meet his eternal Judge. 

PREPARATION. 

I. After His resurrection, Christ frequently 
made known to His Apostles that He was about to 
leave them and that He would then send them the 
Paraclete, and thus sought to prepare them for Pen- 
tecost. The Apostles were to rejoice not only at the 
resurrection of their Master but were also to be 
made susceptible of the graces imparted by the gifts 
of the Holy Ghost. The time therefore between 
Easter and Pentecost has a twofold interpretation : 
on the one hand, as being the subsequent commemo- 
ration of Easter, on the other hand, as a preparation 
for Pentecost. The celebration of Easter and Pente- 
cost is so closely united, that the Easter celebration 
extends beyond Pentecost even to Trinity Sunday. 
This is to signify that the Easter joy reaches its per- 
fection only at Pentecost. From Ascension day, 
however, the predominant thought is Pentecost, 
therefore this time is considered the true preparation 
for Pentecost. 



84 Third Festal Cycle. 



n 



2. Like the Apostles, the faithful should en- . . 
deavor to be recollected and practice mortification |l| 
during the time from Ascension to Pentecost; they 
should long ardently for the gifts of the Holy Ghost, 
and continue to pray for them. We are especially 
reminded of this in the Mass and Gospel of the Sun- 
day preceding Pentecost. 

3. Saturday, the Vigil of Pentecost, forms the 
proximate preparation of this festal cycle. For- 
merly on this day solemn baptism was administered 
the same as on Holy Saturday, therefore its celebra- 
tion has much similarity with that of Holy Satur- 
day. Six prophecies chosen from those of Holy Sat- 
urday are read on this day. It was only after the 
coming of the Holy Ghost that these prophecies 
reached their fulfillment, and the Old Testament its 
perfection. 

Although there is no fast during the entire 
Easter season, this vigil has been a day of fasi and 
abstinence from the earliest times. This is to ad- 
monish us that we should practice mortification, as 
well as prayer, in order to become partakers of the 
gifts of the Holy Ghost. 

PENTECOST. 

I. The word Pentecost is a Greek word meaning 
fifty, and signifies the fiftieth day after Easter. On 
the fiftieth day after the Passover, God gave the 
Israelites the ten commandments on Mount Sinah 
In remembrance of this, Pentecost was celebrated in 



Pentecost. ^ 85 

the Old Law on the fiftieth day after Easter. On 
the fiftieth day after the resurrection of our Re- 
deemer, the Holy Ghost descended upon the Apos- 
tles and enkindled in their hearts a zeal that inflamed 
the whole world. In commemoration of this event, 
Christians celebrate Pentecost on the fiftieth day 
after Easter. 

By the giving of the Law on Mount Sinai, the 
covenant between God and -His chosen people re- 
ceived an actual outward sign ; in like manner the 
covenant of the New Law received its consumma- 
tion through the coming of the Holy Ghost. From 
that time on began its development and propagation ; 
therefore the Feast of Pentecost is justly styled the 
birthday of our Holy Church. 

2. The Feast of Pentecost introduced and cele- 
brated by the Apostles was always considered one 
of the greatest feasts of the Ecclesiastical Year. It 
admonishes us to keep the Ten Commandments 
faithfully ; for these Commandments are not to cease 
in the New Law, but rather to be performed in a 
more perfect manner. It reminds us of the descent 
of the Holy Ghost, in which we became partakers 
by the Sacrament of Confirmation. On Pentecost 
we should specially implore the Holy Ghost to re- 
new in our souls the graces of this sacrament. On 
this day the Holy Ghost assumed supreme guidance 
of the Church, and became the dispenser of divine 
grace, therefore every faithful child should on this 
feast offer to God a heart overflowing with gratitude 



86 Third Festal Cycle. 



for the priceless g-ift of faith, as well as for tli 
niiiiiherless graces and henefits received through the 
Church. 



II 



THE SEASON AFTER PENTECOST. 



\ 



I. The octave of Pentecost forms the proximate 
subsequent commemoration of the feast. The remote 
subsequent commemoration begins with Trinity 
Sunday and extends to Advent. In this period of 
subsequent commemoration the Church shows the 
working of the Holy Spirit, and how the faith is 
wonderfully spread all over the world, dispensing 
graces everywhere, and finally leading all faithful 
Christians "to their eternal destiny. In the same 
manner the Holy Ghost operates in all individual 
hearts that are intimately united with the Church. 
Charity is expanded, Grace is increased and our 
claim to heaven becomes more and more assured. 

2. The week after Pentecost is also Ember week, 
in which the Church zealously exhorts us to cooper- 
ate with the gifts of the Holy Spirit. It is not 
enough that the Holy Ghost imparts His graces, we 
must also do our part, by subduing our evil inclina- 
tions, and through prayer and good works fructify 
the divine grace in our souls. 

3. The Sundays after Pentecost, forming the re- 
mote subsequent commemoration, complete the Ec- 
clesiastical Year. 



The Season After Pentecost. 87 

On the feasts of our Lord which occur in this 
season we no longer commemorate the deeds of His 
life, but rather the fruits thereof. We now celebrate 
and partake of the treasures of grace bestowed on 
the Church by Christ which He merited by His life, 
sufferings and death ; these form her perpetual life, 
ornament and triumph. 

On most feasts of the Blessed Virgin, of which 
there are many in this season, we glorify Mary as 
the Queen and Mother of the kingdom of God upon 
earth; she is the Star of the Sea which guides the 
Church, the Bark of Peter, into safe harbor. Other 
feasts of the Blessed Virgin are the germ from 
which the Ecclesiastical Year unfolds. 

The feasts of the Apostles occur very appropri- 
ately in this season, for they are the foundation upon 
which the Church is erected and established. The 
other Saints whose feasts occur in this season tes- 
tify to the holiness of the Church, through whose 
guidance they have reached the goal. Many of them 
were active in the propagation of the faith, and in 
establishing our holy Church. For all Christians 
their lives serve as an encouraging example, worthy 
of imitation. 

4. This entire subsequent commemoration may 
be divided into three parts: 

( I ) The first period comprises the Sundays after 
Pentecost to the first Sunday of August, and com- 
memorates the establishment and propagation of the 
kingdom of God upon earth in the hearts of the 
faithful, as well as in His Church. 



88 Third Festal Cycle. 

(2) The second period extends from the first 
Sunday of August to the last Sunday of October, 
and commemorates the interior confirmation of this 
kingdom of God, and its activity in distributing 
graces and blessings. 

(3) The third period, finally, includes the time 
from the last Sunday of October until Advent; it 
places before us the accomplished work of this king- 
dom of God. *' 



TRINITY SUNDAY. 

1. The Feast of Holy Trinity is not of ancient 
origin; it was celebrated in France in the tenth 
century, but it is only since the beginning of the 
fourteenth century that its celebration became uni- 
versal. This feast commemorates the mysteries of 
Christmas, Easter and Pentecost collectively; it 
shows us, as it were, at a glance, the infinite love 
of the three Divine Persons for mankind, in order 
to excite an ardent reciprocal love in man. 

2. This feast divides the entire Ecclesiastical 
Year into two parts. The first part celebrates the 
work of the Redemption, the second the fruits of 
the Redemption. The first part shows us the foun- 
dation of the kingdom of God upon earth, the sec- 
ond part show^s the continuation of the w^ork of Re- 
demption m the Church. The Feast of Trinity Sun- 
day may be called the keystone of the first part 
and the cornerstone of the second part of the year. 



Corpus Christi 89 

3. We should, on this day, reflect especially on 
the fundamental mysteries of our holy religion ; 
namely, the doctrine of the Holy Trinity, in Whose 
name we are baptized, and receive all the other Sac- 
raments. We should thank the three Divine Persons 
particularly for the greatest blessings bestov^ed upon 
us ; namely, the Creation, Redemption, and Sanctifi- 
cation, and at the same time ardently implore the 
divine assistance, that we may be found worthy to 
obtain these benefits and by them our eternal salva- 
tion. 

4. Although this feast is of such great signifi- 
cance, still it is celebrated as a feast of the second 
class, because this mystery is kept before our eyes 
the whole year through ; we acknowledge our faith 
in it daily, every time we make the sign of the 
Cross, or say the Gloria Patri. 

CORPUS CHRISTI. 

1. The words Corpus Christi, in Latin, mean 
the Body of Christ; for in this feast we celebrate 
the goodness of God in leaving us His Body and 
Blood in the Blessed Sacrament to be our food and 
drink. 

2. From the time of the Apostles the memory of 
the institution of the Blessed Sacrament was always 
celebrated on Holy Thursday. But the Church is 
occupied on that day in meditation upon the Pas- 
sion of Christ, and in mourning, therefore a proper 



90 Third Festal Cycle. 

celebration of this mystery at that time is not pos- 
sible. God, Who generally makes use of some weak 
instrument to accomplish His designs, revealed to 
a poor nun in Liege, Blessed Juliana, that a special 
feast should be set apart in honor of the Blessed 
Sacrament. In consequence of this, the Feast of 
Corpus Christi was introcfuced into the diocese of 
Liege in the year 1246, and Pope Urban the IV. in 
1264 extended this feast to the entire Church, and 
commanded it to be celebrated on the first Thurs- 
day after Trinity Sunday. 

3. While the Church on Holy Thursday cele- 
brates only a simple commemoration of the institu- 
tion of the Blessed Sacrament, on Corpus Christi 
the Blessed Sacrament is especially glorified as the 
center of the Church's worship and solemnities. 
Therefore the time for the celebration of this feast 
is very appropriately chosen. Pentecost is the 
birthday of the Church ; the Feast of the Holy Trin- 
ity shows us the three Divine Persons Who cooper- 
ate in protecting the Church, and in sustaining it to 
the end of time. The Feast of Corpus Christi is 
the fountain source of the Church. It is the Ark 
of the Covenant of the New Testament, in which 
God Himself dwells. It is the heart of the Church, 
from which life flows every moment into all its 
living members. 

4. Corpus Christi is characterized by the pro- 
cession held on this day. In this procession the 
Sacred Host is carried in a monstrance beneath a 



Corpus Christi. 91 

canopy; flowers are strewn on the way and censers 
swung; four altars of repose are beautifully deco- 
rated with lights and flowers in honor of the Blessed 
Sacrament ; at each of these altars, signifying the 
four quarters of the world, Benediction is given. 
This solemn ceremony is generally terminated by the 
Te Deum in the Church. 

5. The Corpus Christi procession is full of sig- 
nificance : 

(i) The Church professes thereby publicly and 
solemnly her belief in the presence of Christ in the 
Blessed Sacrament ; she announces this with a holy 
joy to the whole world, and all the faithful partici- 
pate in this public avowal and joyous exaltation of 
the Church. 

(2) The Church celebrates a triumphant proces- 
sion ; she carries her Divine Spouse in triumph to 
show to the world, that she is the true Church 
which Christ founded and promised to remain with, 
unto the end of time. 

(3) This procession is a public act of gratitude 
for the innumerable graces which flow from the 
Blessed Sacrament upon the entire Church, as well 
as upon the faithful individually. It is also an act of 
public atonement for the blasphemies and profani- 
ties ofifered our Lord in the Blessed Sacrament by 
the ingratitude of man. Every Christian should par- 
ticipate in this act of gratitude and atonement. 



{)2 TiiiJU) Festal Cycle. 

(4) Finally, it is a symbol of the love of the 
Good Shepherd. He leaves His dwelling place — the 
tabernacle — to seek His lost sheep. He goes from 
house to house, from soul to soul, knocks and in- 
vites all to His feast. 

6. The Feast of Corpus Christi is celebrated 
with a solemn octave ; during this octave the Blessed 
Sacrament is daily exposed in the Mass ; in some 
churches, evening service is also held with exposi 
tion of the Blessed Sacrament. 



OTHER FEASTS OF OUR LORD. 



I. The Feast of the Sacred Heart of Jesus, on 
account of its relative significance to the Feast of 
Corpus Christi, is celebrated on the Friday after the 
octave of Corpus Christi. This feast had its origin 
in the middle of the seventeenth century, in conse- 
quence of a revelation of our Divine Lord to Mar- 
garet Mary Alacoque of the Order of the Visitatir»n 
(beatified in 1864 by Pope Pius the IX., and canon- 
ized by Pope Leo XHl). After repeated investiga- 
tion and after long wearisome conflict this feast was 
finally instituted by Pope Clement XHL The object 
of this feast is to bring more and more into recog- 
nition the love of Jesus for mankind by His passion 
and by the institution of the Blessed Sacrament ; it 
is also an atonement for the insults oflfered Him 
in this sacrament of love. In the beginning of the 
last century a society having the same object was 
established in Rome ; this society has been enriched 



I 



Otheb Feasts of our Lord. 93 

by the Popes with many privileges and indulgences, 
and has spread all over Catholic countries. The de- 
votion to the Sacred Heart has become so general, 
that few parishes can be found in which a statue 
or picture of the Sacred Heart is not exposed for 
public veneration. 

2. The Feast of the Precious Blood. This feast 
by command of Pope Pius IX. in the year 1849 
is celebrated on the first Sunday of July. The ob- 
ject of this feast is to awaken greater love for our 
Divine Redeemer, who shed His blood out of love 
for us. In this age of unbelief and religious indiffer- 
ence this feast certainly cannot be considered super- 
fluous. Although a feast of Lent, it is placed in the 
third festal cycle, because this cycle portrays the ac- 
tive life of the Church, and reminds us thereby that 
the blood of the Redeemer has given life to the 
Church, and still continues to give it growth and 
nourishment. 

3. The Feast of the Transfiguration on the sixth 
of August, which originated in the seventh century, 
reminds us of the future of the Church, as well as 
of Christians individually ; namely, their glorifi- 
cation. 

4. The Feast of the Exaltation of the Holy 
Cross, September 14, has been celebrated since the 
solemn erection of the Holy Cross in the new church 
built by Bishop Macarius on Mount Calvary in the 
year 335. Since the time of the Emperor Heraclius, 



94 Third Festal Cycle. 

in 631, who miraculously recovered and restored to 
this church the Cross stolen by the Persians, this 
feast has been celebrated with still greater solemnity. 
To exalt the Cross over the whole world, and in the 
hearts of mankind, is the mission of the Church. 

5. The anniversaries of the three patriarchal 
churches of Rome are also celebrated throughout 
the Catholic world ; namely, August 5 the Church of 
Our Lady of Snow, also called Maria Major; the 
Church of the Savior or St. John Lateran, Novem- 
ber 9, St. Peter's Church, November 18. The Pope 
being the supreme bishop, the head of all the faith- 
ful ; therefore the anniversary of the dedication of 
his three principal churches in Rome is celebrated, 
the same as the anniversary of the dedication of 
each cathedral is celebrated throughout its respective 
diocese. 

FEASTS OF THE BLESSED VIRGIN. 

In this festal cycle the following feasts of the 
Blessed Virgin occur : 

I. The Feast of Our Lady of Perpetual Help, 
May 24. It was instituted by Pope Pius VII. 
(71823) as a feast of thanksgiving for the miracu- 
lous help, which Mary had so often obtained for the 
Church in time of affliction and distress. It is at the 
same time a feast of supplication, whereby we im- 
plore Mary, the help of Christians, to always obtain 
victory for the Church and for her children in all 
their combats. 



t 



Feasts of the Blessed Virgin. 95 

2. The Feast of the Visitation, July 2d, was in- 
stituted at the close of the fourteenth century, that, 
through the intercession of the Blessed Virgin, the 
schism then prevailing might cease, and peace be 
restored to the Church. Pius IX. raised it to a feast 
of the second class, to thank Mary for his return 
to Rome, from whence he had been driven by the 
Revolution. According to its origin, this feast is a 
feast of peace, on which we should implore Mary to 
obtain by her intercession peace for the Church as 
well as for her faithful children. According to the 
mystery celebrated on this day, it serves as a prep- 
aration for the approaching Ecclesiastical Year. 

3. The Feast of Mount Carmel (Our Lady of 
the Scapular), on the i6th of July. The Mother of 
God appeared to blessed Simon Stock, General of 
the Carmelite Order at Cambridge, England, and 
gave him a scapular, with the promise that everyone 
who wore it and lived piously should escape eternal 
death, should experience her protection in times of 
danger, and should be speedily released from Pur- 
gatory. A second promise, said to have been made 
by our Blessed Lady to Pope John -XXIL, is, that 
those who have devoutly worn her scapular, and die 
in the grace of God, shall be released from Purga- 
tory on the Saturday after their death, by our 
Blessed Lady herself. Blessed Simon Stock in 1250 
founded the Confraternity of the Holy Scapular. For 
over three hundred years the Church has celebrated 
a special feast in honor of our Lady of the Scapular. 



96 Third Festal Cycle. 

This scapular consists of two pieces of brown 
woolen cloth fastened together by braid so that one 
piece hangs on the breast, the other on the back; 
this must be worn night and day. There are four 
other scapulars used in the Church ; that of the Trin- 
ity, of white material with a red and blue cross, giv- 
en by the Trinitarians or priests delegated by them ; 
the Servite Scapular of the Seven Dolors, of black 
woolen stuff ; that of the Immaculate Conception, of 
light blue woolen cloth, propagated by Ursula Ben- 
incasa in the sixteenth century, given by the Theati- 
nes, who governed the Congregation to which this 
nun belonged ; the red scapular of the Passion, orig- 
inated by a Sister of Charity at Paris, who is said to 
have received a revelation on the matter in 1846; it 
is given by the Vincentian Fathers. All of these 
Confraternities are designed to promote prayer, and 
other good works in their members. 

Any one may be enrolled in these Confraternities 
either by a priest of the respective Orders or by 
any other priest duly authorized. In this country it 
is customary for the bishops to give all their priests 
the faculty of investing with the brown scapular of 
Mount Carmel. Whatever formulas were heretofore 
permitted for investing with the scapular must now _, 
give way to the one prescribed by Pope Leo XIIL,ij 
July 24, 1888. 

Whoever is invested with one or more of these 
scapulars, participates in all the merits of the Order 
to which the scapular belongs, and partakes of all 
the indulgences with which the respective scapular 
is endowed. 



Feast of Portitjncula. 97 

4. On the 2d of August occurs the Feast of 
Portiuncula — Church of St. Mary's of the Angels, 
at Assisi, one of the three churches which were 
repaired by St. Francis. It takes its name from a 
neighboring village, called Portiuncula. According 
to a common tradition Jesus Christ appeared to St. 
Francis in 1221, and bade him go to the Pope, who 
would give a plenary indulgence to all sincere peni- 
tents who should devoutly visit that Church. Two 
years later Pope Honorius III., at the request of St. 
Francis, granted this indulgence, known in Italy, as 
the Pardon of Assisi, confining it to the 2d of Aug- 
ust, and to the Church of the Portiuncula. Gregory 
the XV., 1622, extended it to all the churches of the 
observant Franciscans, including the Recollects or 
Reformed, between the first Vespers and sunset of 
August 2d. In favor of these same churches, Inno- 
cent XL in 1678 granted the application of this in- 
dulgence to the souls in Purgatory. Finally the in- 
dulgence of the Portiuncula can be gained in all 
churches in which the Third Order of St. Francis is 
canonically established, and it has been extended 
even to parish churches in countries where there are 
no Franciscan convents. A peculiarity of this indul- 
gence is, that, after receiving the Sacraments, it can 
be gained as often as one visits the church and prays 
according to the intention of the Church. 

5. The Feast of the Assumption of the Blessed 
Virgin Mary, August 15. It is called Assumption 
because it is the belief of the Church that the Blessed 
Virgin did not, like her Divine Son, by her own 



98 Third Festjli. Cycle. 

power, ascend into heaven, but by a special grace 
of God was assumed, body and soul, into heaven. 
Although it has never been declared an article of 
faith (dogma), still this has been, at all times, the 
universal belief of the Saints, Fathers and of all the 
writers of the Church. 



t 



This feast is one of the oldest in the Ecclesias- 
tical Year. At first it was celebrated in several 
churches on the i8th of January, but since the sixth 
century it has been celebrated throughout the 
Church on the 15th of August. It has always been 
regarded as the crowning feast of the Mother of 
God, wherefore in many countries this day is called 
''Great Lady Day." It is the only feast of the 
Blessed Virgin which has been celebrated from the 
earliest times, as a feast of the first class with vigil 
and fast. 

After the ascension of her Divine Son, Mary re- 
mained a longer time upon the earth, consoling and 
assisting the Apostles in propagating the faith. But 
after the Church had taken firm root and had begun 
to be spread over all countries of the earth, Mary 
was taken up into heaven to be crowned Queen of 
Heaven and Earth. Since then she has remained 
Protectress of the Church and the Help of Chris- 
tians. On this day Mary is hailed as the Queen of 
Heaven and Earth ; raised above all the Angels and 
Saints, whence by her intercession she diffuses 
graces and blessings upon all mankind. 



Feasts of the Blessed Virgin. 99 

6. Nativity of the Blessed Virgin, September 8. 
This feast originated in the Eastern Church, in the 
middle of the fifth century after the Council of 
Ephesus in 431. Later it was also admitted into the 
Western Church, and it is only since the beginning 
of the eleventh century that it has been universally 
celebrated. 

The Church does not celebrate the nativity of 
any saint, excepting that of the Blessed Virgin and 
St. John the Baptist. All the other saints were 
born in original sin, and therefore separated from 
God, consequently the Church has no reason to cele- 
brate these days as days of joy. On the contrary she 
celebrates the day of their death, as the birthday of 
eternal life. 

7. The Feast of the Holy Name of Mary, on the 
Sunday following the Nativity of the Blessed Vir- 
gin. This feast was, at first, celebrated only in 
Spain, but when John Sobieski, the Polish king, 
after invoking the intercession of Mary, routed the 
Turkish forces with only a handful of troops and 
raised the siege of Vienna in 1683, Pope Innocent 
XL, in gratitude for this signal victory, extended 
this feast to the whole Church. 

Although the name of Mary was not celebrated by 
a special feast, still this name had always been held 
in great veneration. Even the early Fathers of the 
Church endeavored to explain the significance of 
this name. Bitterness, Star of the Sea, Powerful 
Lady, are the common interpretations of the mean- 



J' 



100 TuiRD Festal Cycle. 

iiig. Formerly it was not permitted to give a girl 
the name of Mary, out of respect to the Blessed 
Virgin. In the Church of God upon earth, the 
name of Mary is praised by all nations, as the 
Blessed Virgin herself prophesies in her canticle, 
''Magnificat. " The fulfillment of this prophecy is an- 
nounced by the Feast of the Name of Mary. In all 
dangers and temptations, we should call with con- 
fidence on the name of Mary, and we shall experi- 
ence how powerful that name is. 

8. The Feast of the Seven Dolors is again ccle' 
brated on the third Sunday in September, to show 
us that Mary through her innate participation in 
the sufiferings of Jesus, became the mother of man- 
kind, and patroness of the Church. The Mother of 
Sorrows admonishes us on this feast to bear our suf- 
ferings with patience and resignation, and thereby 
obtain the everlasting joys of heaven. 

9. The Feast of the Holy Rosary, on the first 
Sunday in October. On the 7th of October, 1571, 
the Christians under Don John of Austria obtained 
a glorious victory over the Turks at Lepanto ; this 
event occurred on the same day that the Confrater- 
nity of the Rosary was holding a solemn procession 
in Rome, and offering special devotions to obtain a 
victory over the Infidel. In gratitude for this extra- 
ordinary victory, which was attributed to Mary's in- 
tercession. Pope Pius V. instituted this feast, which 
after repeated victories over the Turks, in the begin- 
ning of the last century, 1716, was permanently 
established on the first Sunday in October. 



Ji 



Feasts of the Blessed Virgin. 101 

The recitation of the rosary is for the laity what 
the Breviary is for the clergy. As the Breviary is 
composed of the 150 psalms of David, so the Rosary 
contains 150 Hail Marys. Therefore the entire 
Rosary is often called the Psalter of Mary. We 
never tire of repeating words that come from the 
depths of the heart. Our Lord in His agony did 
this in the Garden of Gethsemane on Mount Olivet. 
David in his psalm, CXXXV., exclaims no less than 
twenty-seven times : ''His mercy endureth forever" ; 
and St. Francis of Assisi spent whole nights repeat- 
ing the words: ''My God and my All." The devout 
servants of Mary used to address her frequently in 
the words of the Archangel, adding one Hail Mary 
after another as one places roses in a wreath. 

The hermits of the first century who could not 
read the psalter were wont to recite one Our Father 
and one Hail Mary instead of every psalm, and in 
order to note the number they had said made use of 
small pebbles, or a row of little balls strung on a 
cord. The Hail Mary presents to us the Incarnation 
of Christ, whence all the mysteries of our redemp- 
tion proceed. 

The Rosary is divided into fifteen decades, the 
mysteries being arranged in three sets of five each, 
corresponding to the three great divisions of our 
Lord's life ; His infancy and youth ; His Passion 
and death ; and His Resurrection and glory. 

We begin the Rosary with the Creed and three 
Hail Marys, for the increase within us of the three 
theological virtues. While reciting the Rosary 



102 Third Festal Cycle. f 

every one should touch the beads as he says the 
prayers ; but if several persons join in saying it, it 
is only necessary for one to hold the rosary to regu- 
late the number of prayers. This form of prayer 
must be most pleasing to the Blessed Virgin, for 
when she appeared to Bernedette at Lourdes, she 
held a rosary in her hand (1858). Pope Pius IX. 
says: 'T specially recommend the devotion of the 
Rosary for it was taught us by the Mother of God 
herself, and it is far more pleasing to her than any 
other (1877)." 

The Rosary in its present form owes its origin 
to St. Dominic ; although the idea was not original 
with him, still he w^as the first to make the custom 
general of substituting one hundred and fifty Hail 
Marys for the one hundred and fifty psalms. When 
about the year 1200 the heresies of the Albigenses 
wrought great mischief in Southern France and 
Northern Italy, St. Dominic was commissioned by 
the Pope to preach in refutation of their erroneous 
tenets. As his efforts availed but little, he then 
had recourse to the Mother of God ; she appeared 
to him and said: * 'Treach the Rosary, which is 
a shield against the shafts of the enemy, the ram- 
part of the Church of God, and the Book of 
Life. . . . Exhort everyone to be devout to 
the Rosary, and thou shalt produce w^onderful fruit 
in souls.'' Bravely he introduced it everywhere and 
before long, it had effected the conversion of more 
than a hundred thousand heretics. 

* Lambing: "The Sacramentals," 



Feasts of the Blessed Virgin. 103 

The Rosary has been richly indulgenced by the 
Holy See, and its recital has been strongly urged 
upon the faithful. Leo XIII. has granted an indul- 
gence of seven years and seven quarantines each 
time one assists at the recitation of the Rosary, 
commanded to be said during the month of October. 
Pope Pius IX. bequeathed as a legacy to the faithful 
this admonition : ''Let the Rosary, this simple, beau- 
tiful method of prayer, enriched with many indul- 
gences, be habitually recited of an evening in every 
household. These are my last words to you : the 
memorial I leave behind me.'' Again he said: 'Tn 
the whole of the Vatican there is no greater treasure 
than the Rosary.''* 

There are three forms of blessing by which in- 
dulgences are attached to beads: The Dominican, 
the Bridgetine, and the Papal or Apostolic. It is 
natural to expect that the Dominicans should have 
special privileges in the matter of blessing rosaries, 
and so it is, according to the decrees of several Sov- 
ereign Pontiffs. 

So numerous are the indulgences attached to the 
recitation of the Rosary that no attempt will be made 
to state them here; the reader is recommended to 
simply form an intention, while reciting the beads, to 
gain all the indulgences within his reach. 

As to the Bridgetine Rosary, this chaplet is so 
called because it was introduced by St. Bridget of 
Sweden, who died at Rome in the year 1373. She 
conceived the idea of commemorating by a set form 



104 Third Festal Cycle. 

of prayer the sixty-three years that our Blessed 
Mother is said to have hved on earth. In her chap- 
let she made six divisions, each division comprising 
ten Hail Marys, preceded by the Our Father, and 
followed by the Apostles' Creed. The whole prayer 
was concluded by one Our Father and three Hail 
Marys. Thus the Hail Mary is said sixty-three times. 
The Bridgetine chaplet should have six decades. To 
gain the indulgences of the chaplet of St. Bridget it 
is not necessary to meditate on the mysteries of our 
Lord and the Blessed Virgin. No formula is re- 
quired for blessing the beads, it is sufficient that the 
priest merely makes the sign of the Cross over them 
without saying a word, and without sprinkling them 
with Holy Water. Although priests in general have 
faculties for blessing Bridgetine chaplets, few per- 
sons really obtain the indulgence. To obtain all the 
indulgences with which the Bridgetine chaplet is 
endowed, it is necessary to have a chaplet of six 
decades and to terminate each decade with the 
Apostles' Creed. But if the rosary of five, ten 
or fifteen decades has been blessed by a Domin- 
ican, or by a priest having faculties to give the 
Dominican blessing, not only the Rosary indul- 
gences, but also all the indulgences conceded to the 
chaplet of St. Bridget may be gained by virtue of the 
decree of the Sacred Congregation of Indulgences, 
April 13, 1726, approved by Benedict XIII. This 
privilege is not true of other beads or chaplets.* 

*See Lambing and Spirago. 



Feasts of the Blessed Virgin. 105 

10. The Presentation of the Blessed Virgin, No- 
vember 21, has been celebrated in the Western 
Church only since the fourteenth century (1374), 
but in the Eastern Church at a much earlier period. 
It is an ancient tradition that the Blessed Virgin 
was, when about three years old, solemnly oifered to 
God in the temple. 

By this feast we are admonished to imitate the 
example of the Blessed Virgin, and dedicate our 
lives to the service of God ; also' to implore her inter- 
cession, especially at the hour of death. 

11. Besides the above mentioned feasts of the 
Blessed Virgin, there are several others of minor im- 
portance celebrated in this season : viz., the Feast of 
St. Mary ad Nives (of the Snow), August 5; Our 
Lady of Mercy, for the Ransom of Captives; Sep- 
tember 24 ; Feast of' the Maternity of the Blessed 
Virgin on the second Sunday in October ; Purity of 
the Blessed Virgin Mary, the third Sunday in Octo- 
ber ; the Patronage of the Blessed Virgin Mary, sec- 
ond Sunday in November. 

Mary is truly the Help of Christians, the princi- 
pal protectress of the Church of God upon earth. 
Through her intercession Christianity is spread more 
and more, and protected against its enemies ; there- 
fore we celebrate so many feasts of the Blessed 
Virgin in this last festal cycle. 



1 



100 Third Febtal Cycle. 

FEASTS OF THE ANGELS AND SAINTS 

1. The Feast of the Nativity of St. John the 
Baptist, June 24, belongs to the oldest feasts of the 
Church. The nativity of this Saint is celebrated 
because at his birth he was free from orip^inal sin, 
and by the miracles that occurred at his birth he an- 
nounced the coming- Redeemer. 

On account of its significance this feast might, 
very appropriately, be placed at the beginning of the 
Ecclesiastical Year ; nevertheless, it is more fittingly 
placed at the beginning of the third festal cycle. 
St. John the Baptist, the Precursor of our Lord, 
preached penance to prepare the people for the com- 
ing of the Messiah, and so should he now move 
our hearts to contrition and penance, that we may, 
as living members of our Holy Church, serve the 
Redeemer. In ancient times this feast was preceded 
by a forty days' fast; this was later mitigated to 
three weeks, and finally abolished altogether. 

The Nativity of St. John the Baptist is celebrated 
at a time when the days begin to shorten ; on the con- 
trary the birth of our Lord is celebrated when the 
days begin to lengthen. According to St. Augustine 
the meaning of this is, as St. John himself says: 
''He must increase, while I must decrease.'' 

2. The Feast of SS. Peter and Paul has been cel- 
ebrated since the earliest times on the 29th of June. 
According to the general tradition, this day is the 
anniversary of the death of these Apostles. This 
feast is very solemnly celebrated, because it belongs 



Feasts of the Angels and Saints. 107 

to the two greatest Apostles, who distinguished 
themselves the most by their zeal ; it is specially cel- 
ebrated as the foundation of the Catholic Hierarchy, 
being also a celebration of the Papal Primacy at 
Rome. Peter appointed by Christ, Head of the 
Church and keeper of the keys suffered martyrdom 
at Rome, and bequeathed the primacy of the holy 
Church to his successor. The Mass and Office of 
this day refer particularly to Peter as the Prince 
of the Apostles, the Head of the Church; on the 
following day, however, the Feast of St. Paul is 
celebrated. These two Apostles are so intimately 
united, that a feast of the one is never celebrated 
without a commemoration of the other. As these 
Apostles were attached to each other in life, always 
animated with the same zeal, and unwearied in their 
labors for the propagation of the Gospel, and the 
Church of Christ, so they suffered martyrdom on the 
same day at Rome, and since then their memory is 
celebrated on the same day. Although only Peter 
was chosen by Christ to be the Head of the Church, 
still St. Paul is called, like him, Prince of the 
Apostles. Paul, who was often called the Apostle 
of the Gentiles, contributed most to the spread of 
Christianity, especially among the Heathen nations. 
If we consider St. Peter the cornerstone of the 
Church, we must admit that St. Paul was the chief 
laborer in its construction. Therefore we justly 
honor them as the chief mainstays of the Church — 
as the Princes of the Apostles. This feast occurs 
most appropriately in the fore part of the third 



108 Third Festal Cycle. 

festal cycle, because it presents to ns the foundation 
of the Church and its development. It is very sol- 
emnly celebrated in Rome, and on this day the Holy 
Father bestows his blessing" upon the whole Chris- 
tian world. We, also, on this day should remember 
with joy that we are children of the Apostolic 
Church, and renew our resolution of openly profess- 
ing our faith at all times. 

3. In this festal cycle, some other feasts of the 
Apostles are celebrated, viz. : 

(i) The Feast of St. James the Greater, on the 
25th of July. It is the day of the translation of his 
relics, but not the day of his death ; he suffered mar- 
tyrdom about Easter. 

(2) The Feast of St. Peter's Chains on the first 
of August ; it is of very ancient origin, and is cele- 
brated in commemoration of the chains which Peter 
wore at Jerusalem, and later at Rome ; they are still 
preserved. 

(3) The Feast of St. Bartholomew, August 24. 

(4) The Feast of St. Matthew, September 21. 

(5) The Feast of the Apostles, SS. Simon and 
Jude, October 28. 

These feasts of the Apostles orig-inated ,in the 
first Christian centuries, and remind us of the burn- 
ing zeal with which the Apostles labored in the estab- 
lishment and propagation of the Church, and shed 
their blood for Christ. 



Feasts of the Angels and Saints. 109 

4. The Feast of the Archangel Michael, Septem- 
ber 29, occurs very appropriately in this season, for 
St. Michael is the guardian of the whole Church. This 
feast probably originated in the fourth century, in 
the time of Constantine the Great, who built a church 
at Byzantium, in honor of St. Michael. At first this 
feast was not in commemoration of St. Michael 
alone, but of the Angels in general. It was only in 
the beginning of the sixteenth century, that the 
faithful began to celebrate a special Feast of the 
Guardian Angels; in 1670, the 2d of October was 
set apart for its celebration. In Eastern lands it is 
celebrated on the first Sunday of September. How 
beautiful is this feast of the Holy Angels ! How 
vividly it reminds the faithful of the powerful pro- 
tection of the Heavenly Spirits, under whose watch- 
ful guidance we are shielded from numberless dan- 
gers of soul and body from childhood to the grave. 
The faithful Christian, therefore, will show his grat- 
itude to the Holy Angels, by recommending himself 
anew to their further protection and thus strengthen 
his faith in their invisible presence. 

5. The Feast of All Saints, on the ist of Novem- 
ber, was celebrated as early as the fourth century 
by the Greeks, who kept a feast of all the martyrs 
and saints, on the first Sunday after Pentecost ; and 
we still possess a sermon delivered on that day by 
St. Chrysostom. In the West, this feast was intro- 
duced by Pope Boniface IV. after he had dedicated, 
as the Church of the Blessed Virgin and the Mar- 
tyrs, the Pantheon, which had been made over to 



110 Thikd Festal Cycle. 

him by the Emperor Phocas. The feast of this dedi- 
cation was kept oil the thirteenth of May. About 
731 Gregory 111. consecrated a chapel in St. Peter's 
church in honor of all the saints, from which time 
All Saints' Day has been kept in Rome, as now, on 
the first of November. From about the middle of 
the ninth century the feast came into general observ- 
ance throughout the West. It ranks as a double of 
the first class, with an octave. 

That none of the elect might be omitted in the 
honor and veneration due them, this feast was estab- 
lished. During the course of the year the Church 
offers for our contemplation the feast of one saint 
after another, but on this day she shows us the 
heavens opened and the countless multitude of the 
Elect from all nations, races and states of life. The 
Church celebrates her harvest feast on this day, 
showing herself the true Qiurch that leads her 
children to eternal bliss. The true Christian, espe- 
cially should feel on this day that he also is created 
for heaven. The sight of so many saints that were 
once human, like himself, enlivens the hope within 
him of reaching his eternal goal. Renewed courage 
and strength invigorates his heart. Penetrated with 
a lively faith in the Communion of Saints, he confi- 
dently calls upon the inhabitants of heaven for their 
powerful assistance. 

By far the greater number of the Elect who have 
attained to the beatific vision are unknown to us. 
The Church honors only those as saints who either 



Feasts of the Angels and Saints. Ill 

have suffered martyrdom, or whose sanctity has been 
indisputably confirmed. In former times bishops 
could declare a deceased person worthy of veneraT 
tion, but now this right is reserved exclusively for the 
Pope. For this purpose the Church has established 
an exceedingly strict and deliberate process, which 
usually develops into three degrees, — that of Vener- 
able, Blessed, and Saint. The first step of the pro- 
cess is a formal inquiry as to whether the deceased 
practiced the virtues in an heroic degree. If this is 
attested in the affirmative, then the deceased is de- 
clared venerable. The second degree is that of beat- 
ification. The person who is to be beatified must 
have practiced, in the heroic degree, chiefly, the three 
theological virtues, — Faith, Hope and Charity, and 
the four cardinal virtues, — Prudence, Justice, Forti- 
tude and Temperance, with all that these suppose 
and involve. It must also be proved that four or at 
least two miracles have been wrought by the inter- 
cession of the person whose virtues are under debate ; 
upon which the Pope declares him or her Blessed 
(Beatus), by virtue of which a Hmited public venera- 
tion is permitted. Canonization is the third and final 
degree in the recognition and estimation of the vir- 
tues of a servant of God, preparatory to his or her 
being elevated to the altars, and commended to the 
perpetual veneration and invocation of Christians 
throughout the Catholic Church. Before proceeding 
to canonization it must be proved that at least two 
miracles have been wrought through the intercession 
of the blessed person since the beatification. This 



112 Third Festal Cycle. 

proof is attended with the same formahties and sur- 
rounded by the same rigorous conditions as in the 
case of the miracles proved before beatification, 
whereupon the Pope declares, that the servant of 
God in question shall be inscribed on the register of 
the Saints. Though Rome from century to century, 
has established many miracles with the greatest judi- 
cial rigor and exactitude still the unbelieving world 
persist in denying, without further examination, the 
truth of these mircales ; even going so far as to dis- 
pute their possibility. For the thoughtful Christian, 
these authenticated miracles are an indisputable 
proof that the Catholic Church is the sanctifying 
Oiurch of Christ. This proof is confirmed anew at 
every process of beatification or canonization. 

6. The commemoration of All Souls is celebrated 
on the day after All Saints, November 2d, in order to 
show the intimate union of the Church Triumphant 
with the Church Suffering and the Church Militant. 
We find traces of this feast even in the eighth cen- 
tury. Abbot Odilo (998) introduced it into all the 
monasteries of his Congregation and from this time 
on, it gradually spread to all the Christian w^orld. 

In some parishes it is customary to have an 
octave of prayers, or of Masses, for the Poor 
Souls. The Church knowing their suflfering con- 
dition, never relaxes her motherly care, but, from 
the earliest times commanded a special memento 
for the dead to be made daily after the Eleva- 
tion. In the Breviary they are always remem- 



Feast of the Dedication of a Church. 113 

bered. Besides all these commemorations, the Church 
like a tender mother has instituted this special feast, 
to summon all Christians to pray and offer sacrifice 
for her suffering children in Purgatory; she has 
also established highly indulgenced Confraternities 
for this same purpose. 

This tender, maternal love of the Church should 
awaken sympathy for the Poor Souls in every heart. 
The true Christian will not forget the souls of his 
parents, relatives and benefactors, but bear in mind 
that he will, one day, find mercy in Purgatory in the 
same degree as he has practiced it upon earth. 

It is a beautiful custom for children to decorate 
the graves of their parents with flowers, but it is 
more gratifying to them when they ornament the 
graves of the departed with prayers, and tears of 
penance. 

FEAST OF THE 
DEDICATION OF A CHURCH. 

I. Dedication means, properly speaking, the act 
by which a church is solemnly set apart for the wor- 
ship of God ; afterwards this event is cojnmemorated 
by a feast of dedication. As the Jews in the Old 
Law dedicated the tabernacle and temple with sol- 
emn rites, so Christians have, since Apostolic times, 
solemnly dedicated their churches to Almighty God. 
From the time of Constantine the Great, when the 
Christians were allowed the free exercise of their 
religion, not only the dedication of a church was sol- 



114 Third Festal Cycle. 

emnly celebrated, but also the anniversary of the 
dedication. The feast of the dedication is looked up- 
on as the birthday of that church, and is therefore 
very solemnly celebrated. 

The solemn consecration of a church is reserved 
to the bishop of the diocese, or to another bishop ap- 
pointed by him. The present law of the Church for- 
bids the use of a church for the celebration of Mass, 
unless it has been at least blessed. This blessing is 
a less solemn rite, and may be performed by a priest 
deputed by a bishop. Only those churches that have 
been solemnly consecrated by a bishop can have a 
feast of dedication commemorated in the Breviary 
and in the Mass. 

2. The Feast of Dedication is kept in consecrated 
churches on the anniversary of the consecration as 
a double of the first class with an octave. The bishop 
may for grave reasons fix a day other than the actual 
anniversary on which the feast of dedication is to 
be kept, but after the consecration no change in the 
day can be made without leave from the Pope. The 
feast of the dedication of the Cathedral is also kept 
throughout the diocese as a double of the first class, 
but without an octave. 

The bishop dedicates the church, and the celebra- 
tion of the anniversary should remind the faithful 
that they are members of this church, and united 
with their bishop form one Christian community. 

When celebrating a dedication feast, the Chris- 
tian should thank God for the priceless gift of faith, 
and resolve to make use of the graces and blessings 
which flow from this inestimable treasure. It is to 



Titular Feast. 115 

be deplored that in many places the spiritual sig- 
nificance of the dedication feast has degenerated in- 
to a feast of worldly enjoyment, oftentimes leading 
to excess. 

TITULAR FEAST. 

1. In early Christian times it was customary to 
erect churches or altars over the graves of martyrs 
in which to venerate their relics. From this arose 
the custom of venerating that Saint whose relics were 
preserved in the Church; the name of that Saint 
was given to the church at its dedication. When a 
church is dedicated to some mystery of our holy 
religion, either from the life of our Lord or the 
Blessed Virgin, viz. : The Incarnation, Assumption, 
etc., the name given to it is its title, and the feast 
set apart for its celebration is called its Titular Feast. 
When, however, the church is dedicated to some 
Saint or Angel, that Saint or Angel becomes its pa- 
tron Saint, and the feast is called its Patron Feast 
(patrocinium). 

2. The patronal or titular feast of a Church is 
always solemnly celebrated, either on the day itself, 
or on the following Sunday; so, also, the patronal 
feast of a country or diocese. 

The patronal feast of the United States is the 
feast of the Immaculate Conception. Under this 
beautiful title, the Blessed Virgin was chosen not 
merely as Patroness of the Church in the United 
States, but as Patroness of the United vStates, 



PART SECOND. 

SACRED MYSTERIES. 

The Holy Sacrifice of the Mass and the 
Sacraments. 



SACRED CEREMONIES. 

1. By sacred ceremonies we understand those ex- 
ternal acts, instituted by the Church, which indicate 
an interior effect of divine grace; or the truths of 
the Church symboHcally represented for our contem- 
plation. They are, therefore, specially qualified to 
enliven and nourish our faith, and many of them are 
means of imparting graces. 

2. Such ceremonies are even essential, because it 
is natural for man, who is composed of l)ody and 
soul, to express his interior devotion by exterior acts. 
Man is impressed by a teaching which is conveyed 
symbolically, and which appeals to the eye as well 
as to the ear ; and as body and soul both come from 
God, we are bound to use both in His service. Man 
even represents God and His Angels, under figures 
of the human form. If religion had no exterior 
signs it would be inapprehensible to man, who in- 
voluntarily gives outward expression to the inner 



Ji 



Sacred Ceremonies. 117 

^ activity of his soul. The bearing and actions of a 
man give indication of what is going on in his soul. 
In fact, history bears witness that no nation ever 
existed possessing a religion that did not have exte- 
rior ceremonies. 

3. In the Old Testament there were many such 
ceremonies commanded by God ; but as the Old Law 
was only preparatory for the New, so the ceremonies 
of the Old Testament fulfilled their mission with the 
coming of Christ. In the New Law, Christ Himself 
made use of exterior signs with His sacraments, and 
often otherwise in imparting graces. This has also 
been the uninterrupted practice of the Church since 
the time of the Apostles. 

4. Some of the outward signs used by the Church 
were instituted by Christ, and these when validly ad- 
ministered, infallibly impart the graces connected 
with them; these are the Sacraments. There are 
other signs prescribed by the Church which are 
called Sacramentals. The Sacramentals impart 
graces similar to the Sacraments, not of themselves, 
however, nor infallibly like the Sacraments, but by 
the prayers of the Church, and the faith of those 
who make use of them. There are other outward 
signs again purely ceremonial; these are not used 
independently, but serve only to enhance the solem- 
nity of Divine Service, and to make the hearts of 
the faithful more accessible to grace. 

5. In order to participate in th*e graces derived 
from these ceremonies, the faithful should endeavor 
to become familiar with them, at least with the most 



118 The Holy Sacrifice of the Mass. 

important. Thcv slioiild often reflect upon their 
significance, and they will soon perceive what a 
rich incentive to piety lies concealed in these cere- 
monies. 

The most important ceremonies of the Church 
are the ceremonies of the Mass and the Sacraments. 

6. An epitome of these ceremonies which to- 
gether form one whole is termed, Ritual. The com- 
bined rules of a religion is its cultus; viz., the cultus 
of the Jewish or the Catholic religion. 

SACRED VESTMENTS. 

1. By sacred vestments we understand the dis- 
tinctive dress worn by the priest in celebrating the 
Holy Sacrifice of the Mass, or in administering the 
Sacraments. Even in the Old Law the priestly vest- 
ments were minutely described. ^ 

In the New^ Law the Divine Service had become 
a much holier sacrifice, and it would seem more 
inappropriate to perform this Divine Service in 
secular dress. Even in the time of the Apostles, 
special garments blessed for the purpose were worn. 
At first the form of these was similar to the secular 
dress ; this, however, changed with the course of 
time, but the sacred vestments retained much of 
their primitive form. 

2. At Divine Service the priest appears not sim- 
ply as man, but as the representative of Christ ; 
therefore, it is proper for him to appear in a dis- 
tinctive dress, which will announce him as the 



i 



Sacred Vestments. 119 

messenger of God, and the mediator between heaven 
and earth. This dress indicates, on the one hand, 
the dignity and office of the priest, on the other, the 
disposition which he should have in performing his 
sacerdotal functions. 

3. The sacred vestments worn by the priest in 
celebrating the Holy Sacrifice are six in number, 
viz.: the amice, alb, cincture, maniple, stole, and 
chasuble. Of these the alb, the cincture, the stole 
and the chasuble date from the time of the Apostles ; 
the others are of later origin. 

4. The amice, a white linen cloth, served in 
early times as a covering for the head and neck ; it 
continued to be so used until about the tenth century, 
when its place was supplied by the ecclesiastical cap. 
or berreta, then introduced. The Capuchins and 
Dominicans still wear the amice over the head un- 
til the beginning of Mass, when it is thrown back on 
the shoulders and adjusted around the neck. As 
the amice is the first to be donned in vesting, it 
might be called the basis of the other vestments, and 
is therefore symbolic of faith, the basis of our holy 
reHgion. This cloth is placed on the shoulders 
and around the neck, and fastened over the breast, 
to remind us that our faith must be strong and ac- 
tive ; it should sanctify our speech and penetrate our 
inmost soul. 

5. The alb is a symbol of the purity of soul and 
body requisite for Divine Service. The amice and 
alb must be of linen. As linen obtains its whiteness 



120 The Holy Sacrifice of the Mass. 



i 



only after much arduous labor, so it should remind 
us that purity of heart is obtained and retained only 
by patient toil and mortification. 

6. The cincture or girdle, also of linen, is of as 
g-reat antiquity as the alb, whicli it always accomp^ 
anies; it should be of such length, that when doublec 
it may encircle the body of the priest. Formerl) 
it was made like a sash, now usually a cord; it 
is the symbol of continence and self restraint. The 
two ends which hang down equally on each side, are 
symbolic of the command to watch and pray, the| 
only means by which we acquire self restraint. 

7. The maniple was at first a linen cloth worn 
on the left arm, representing the cloth which Veron- 
ica gave our Lord to wipe His face. Since the 
eighth century it has been made of the same mater- 
ial as the chasuble and stole. 

8. The stole was at first a long white gown, a 
symbol of sanctifying grace, which our first parents 
lost through sin in paradise, and which was repur- 
chased by the Passion of Christ. It is the eminent 
office of every priest to administer and increase this 
sanctifying grace through the Sacraments; there- 
fore the stole is a distinctive mark of the sacerdotal 
office, and must be w^orn by the priest whenever he 
performs a priestly function. Formerly, priests 
were obliged to wear the stole, even when not in 
church, as a mark of their dignity. According to 
the present discipline, only the Pope wears the stole 
in common daily life, and this is in evidence of his 



II 



-Sacred Vestments. 121 

jurisdiction over the Universal Church. The papal 
stole is ornamented with three crosses, the keys, and 
the tiara. ' Among the vestments the stole is the sym- 
bol of immortality and obedience. 

9. The chasuble, which the priest wears outside 
the other vestments, denotes charity. Charity is 
the ^'wedding garment,'' without which no one will 
be admitted to the heavenly marriage feast, and with- 
out which no priest should ascend the altar. The 
chasuble is the royal mantle of the priest ; it shows 
the love of sacrifice, which should encompass him, 
as the chasuble envelopes the body. 

Formerly the chasuble was much larger than 
now; it reached down to the feet and covered the 
whole body, even the arms and the hands. There- 
fore the acolytes were obliged to lift the chasuble 
at the Elevation, to permit the priest to make the 
genuflection. 

The various portions of the sacerdotal vestments 
are also commemorative of our Lords' Passion, and 
serve to remind the priest of the duties of his office. 

1. The amice is the veil which covered the face 
of our Lord. 

2. The alb, the vesture He was clothed in by 
Herod. 

3. The cincture, the scourge ordered by Pilate. 

4. The maniple, the rope by which He was led. 

5. The stole, the rope which fastened Him to 
the pillar. 



122 TiiK Holy Sackifice of the Mass. 

6. The chasuble, the purple garment worn be- 
fore Pilate. 

Behold the priest at the altar, the tonsure re- 
calls the crown of thorns. Nothing is wanting, not 
even the cross ; it is large upon the chasuble ; the 
celebrant, like his Master, carries it upon his shoul- 
ders. 

This cross is formed of our iniquities. Let us 
not forget it, when the priest comes forth to ofifer 
sacrifice ; let us say to him who stands in the place 
of Jesus Christ : It behooves me to carry that cross 
which love has made you bear in my stead. I know 
that my weakness is too great for such a burden ; 
but, at least, I will fill the place of Simon of Cyrene, 
and w^ill help you w^ith the aid of my feeble prayers, 
How^ very few Christians pray for the priest as hej 
goes to the altar, yet not only charity but justio 
renders this a dutv. 



I 



10. The cope, which is called pluviale in the 
Latin liturgical language, from the Latin word plu- 
vial — rain, — was formerly worn in processions as a 
protection against rain ; it was provided with a hood,lj 
with which the head could be covered ; the cape ■ 
on the cope is a remnant of this. Strictly speaking, 

it is only another form of the chasuble, better 
adapted to processions and other religious functions, 
distinct from the Mass. 

11. The super humeral veil, or vellum, is made, 
of the same material as the cope, and is used by the 
subdeacon in solemn Classes, to hold the paten fror 



Sacred Vestments. 133 

the Offertory to the Pater Noster, in imitation of 
the Levites of the Old Law, who were not permitted 
to carry the sacred vessels until they had been 
wrapped up in coverings by the priests. It is also 
worn by the priest while giving benediction with 
the Blessed Sacrament, and while carrying the 
Blessed Sacrament in processions. 

12. The surplice, derived from the Latin word 
superpellicium ; it has wide sleeves, the same sig- 
nificance as the alb, and suppHes its place in many 
sacerdotal functions apart from the Mass. 

The rochet, a vestment of linen, fitting closely, 
with close sleeves reaching to the hands, proper to 
bishops, abbots and other dignitaries. The length 
and close fitting sleeves distinguish it from the sur- 
plice. Priests who are allowed to wear it are to 
regard it as a choir garment, and are not to use 
it in the administration of the Sacraments. Bishops, 
on the other hand, wear it in giving Confirmation. 

13. The dalmatic. A vestment open on each 
side, with wide sleeves, and marked with two stripes. 
It is worn by deacons at High Mass, as well as at 
processions and benediction, and by bishops under 
the chasuble when they celebrate Mass pontifically. 

The word dalmatic is derived from Dalmatia, 
where it was originally worn ; it is of the same color 
as the chasuble of the celebrant. 

14. The vestments worn by the bishop at a pon- 
tifical High Mass give evidence of his Apostolic 
power. The bishop wears, besides the vestments 



124 TiiK Holy Sacrifice ok the Mass. 

of the priest, also those of the deacon, because in 
the bishop are combined the virtues and functions of 
all the ministers of the altar. But, since the bishop's 
power with its requisite love of sacrifice is a more- 
perfect one than that of the priest, he wears further- 
more six other ornaments. The first three are em- 
blematic of his greater virtue, the last three of his 
greater power. These ornaments are : 

The hose and sandals ; the hose are ceremonial 
stockings reaching to the knee ; the shoes are called 
sandals ; they signify the pure intention with which 
the bishop, as embassador of heaven, fearlessly leads 
the faithful on the way of salvation. 

The pectoral cross. The cross worn on the breast, 
is emblematic of the sacrificial love with which th^ 
bishop courageously walks in the bloody fo<:^tprints 
of our Divine Lord. The relics of the saints, en- 
closed in this cross, should still more increase the 
love of sacrifice. 

Gloves are worn as a sign that the bishop's hands 
should always be pure and spotless, in order to ad- 
minister justice and impart l^lessings to mankind. 

The mitre is a symbol of the bishop's high dig- 
nity as a legislator and guide to the people of GocMI 
The tw^o horns of the mitre denote the two Testa- 
ments, because his office of legislator and teacher 
embraces the revelations of the Old and the New 
Testaments. 

The ring worn by the bishop is to signify his 
indissoluble union with the Church of God. As 
spouse of the Church, he is at the same time her 
defender against her enemies, and administrator of^ 
the treasures of grace confided to her by Christ, 



^1 



Sacked Vestments. 1:^5 

The crosier or pastoral staff denotes the pastoral 
power bestowed upon him, tO' lead, govern and sup- 
port the flock entrusted to his care. The bishop's 
staff is bent at the top like a shepherd's crook. The 
Pope alone does not use a pastoral staff. 

At all Divine Services a lighted candle is kept 
beside the book to indicate the bishop's higher knowl- 
edge, as well as the prudence and watchfulness he 
should exercise in the administration of his office. 

15. The pallium is part of the papal vesture ; but 
the Pope bestows it also on patriarchs and arch- 
bishops, to signify that he places part of his su- 
preme jurisdiction upon their shoulders. Special 
canonical rights are connected with the pallium. It 
is a band of white wool worn on the shoulders, and 
is attached to the chasuble by three golden pins. 
Before being sent to the prelate, it is placed, over 
night, on the tomb of St. Peter ; it is to be worn only 
on special occasions. Its material, taken from the 
fleece of little lambs, reminds the bishop that he 
should carry the weary sheep on his shoulders, and 
bring them back to the fold, even at the price of the 
greatest toil and weariness. The" three pins which 
fasten it to the chasuble are a souvenir of the love 
of the Good Shepherd, fastened by nails to the 
cross for love of His sheep. The higher the dignity 
the greater love of sacrifice should accompany it 
He who is invested with the pallium should abide in 
the closest intimacy with the successor of St. Peter, 
the Pope of Rome, therefore the pallium is sent 
him from the tomb of St. Peter. 



126 The Holy Sacrifice of the Mass. 

i6. The Pope on special, solemn occasions wears 
the Tiara, or triple crown. At ceremonies of a pure- 
ly spiritual character, the Pope wears the bishop's 
mitre, not the tiara. The tiara is a si^n of his tem- 
poral power, as well as of his ecclesiastical sov- 
ereignty. He wears a triple crown to signify thai 
he has received his power from the Triune God 
and exercises his office as legislator, priest, and shep-1 
herd over the entire church in the name of the Trl 
une God. 

17. The color of the vestments changes accor'd- 
ing to the different seasons and functions of the 
ecclesiastical year ; and is expressive of the disposi- 
tion with which the Divine Service should be cele- 
brated. 

(i) White denotes joy, innocence and purity; it 
is worn, therefore, on the feasts of our Lord, of the 
Blessed \^irgin, the Angels, and of all those Saintsljl 
who are not martyrs. On the Feast of St. John the 
Baptist, however, white is worn although he was 
martyred, because he was sanctified before his birth. 

(2) Red is an emblem of love and of blood ; it is 
used on Pentecost in memory of the tongues of fire ; 
it is also used on the feasts of the Apostles and 
martyrs, and on those of our Lord's Passion, as well 
as on the Feast of the Holy Cross, because our Lord 
shed His blood upon the Cross. 

(3) Green, symbolic of hope, is used after the 
octave of Epiphany until Septuagesima, and after 
the octave of Pentecost until Advent, on those days 
which have no special feast. 



I! 



«i 



Introduction. 137 

(4) Violet, the color of humility and penance, is 
worn in Advent and Lent, on Ember days, Rogation 
days and vigils. This color is also used on the Feast 
of the Holy Innocents, on account of the lamenta- 
tions and weeping heard through Jerusalem when 
they were massacred by order of Herod. But should 
this feast fall upon Sunday, the color of the occasion 
is red, as is also the color of the octave, from the fact 
that the lamentations are supposed to have ceased by 
this time. 

(5) Black, symbolic of mourning, is used in 
Masses and Offices of the Dead, also on Good Friday 
in memory of the profound darkness that covered 
the land, when our Lord was crucified. 

There is generally some white about black vest- 
ments to indicate that the souls of the departed will 
soon enter upon eternal joys. At the obsequies of 
young children, white is worn because they die in 
innocence. 



The Holy Sacrifice of the Mass. 

INTRODUCTION. 

I. The Sacrifice of the Mass is the self-same 
sacrifice which was consummated by Christ for the 
redemption of mankind. 'The order of the Mass,'" 
says Pope Innocent HL, ''is arranged upon a plan 
so well conceived, that everything done by Jesus 



128 The Holy Sackifice of the Mass. 

Christ or conccrnino- Ilim, from His Incarnation to 
His Ascension, is therein largely contained either 
in words or in actions, and wonderfully presented." 

2. The Mass is divided usually into four parts, 
viz. : into a preparatory, and three principal parts. 

The preparatory part was in early Christian 
times called the Mass of the Catechumens, because 
they were allowed to assist at it. This part comprises 
the '7udica me Deus,'' (Psalm XLH.), the Introit, 
the Kyrie, the Gloria, Collects, Epistles and Gospel. 
The Credo forms the transition to the real Sacrifice 
of the Mass. of the faithful, as it was formerly 
called. 

Part first comprises the Offertory, the Lavabo 
(washing of hands), the Orate Fratres, the Secret, 
the Preface and the Sanctus. 

Part second comprises the Canon, and begins 
therefore, after the Sanctus with the prayer, Te 
igitur, and ends just before the ''Pater Noster." The 
name Canon is given to this part of the Mass, be- 
cause it contains the fixed rule according to which 
the Sacrifice of the New Testament is to be offered. 

Part third begins with the Pater Noster and con- 
tinues to the end of Mass ; it comprises the Pater 
Noster, Agnus Dei, Domine non sum dignus, the 
Communion, Post Communion, the Ite Missa est, 
the Blessing and the Last Gospel. 

3. Various interpretations of the Holy Sacrifice 
of the Mass have been given. Some consider it 
only a figure of the Passion and Death of our Lord, 



Intkobuction. 120 

because in the Mass, the sacrifice of the Cross is re- 
newed and continued. But the Holy Sacrifice of the 
Mass contains still more and greater mysteries ; it 
comprises the whole life of our Redeemer, and the 
entire work of Redemption. 

4. Christ efifected the work of redemption as 
Prophet, Priest and King. This threefold activity 
is also presented to us in the Sacrifice of the Mass. 
From the Introit to the Offertory, we see the pro- 
phetic activity of our Redeemer ; from the Offertory 
to the Pater Noster, His sacerdotal activity, and 
from the Pater Noster to the end of Mass, His 
kingly activity. Therefore, according to its es- 
sence, the Mass may be divided into three parts. 

5. In order to participate in the sacrifice of our 
Redeemer, we must offer ourselves with Him to 
His heavenly Father. Our life should also be a 
life of sacrifice. This human sacrifice attains its end 
in three parts, and the sacrifice of the Mass com- 
prises the same in its three parts. Christ stands be- 
fore the door and knocks ; at the Introit he celebrates 
His entrance into our hearts. During the prophetic 
part of the Mass, Christ leads us by the hand, on 
the way of purification by our living faith; in the 
second part, the sacerdotal. He leads us on the way 
of sanctification by our hope and confidence in God ; 
in the third part, finally, the kingly, He leads us 
by love on the way of intimate union, which attains 
its consummation through Holy Communion. 



I'M) The Holy Sachifice of the Mass. 

6. The Sacrifice of the Mass comprises the en- 
tire sacrificial life of the Christian ; it is, therefore, the 
central point of the Sacraments, Baptism and Pen- 
ance, the so-called Sacraments of the Dead, lead us 
on the way of purification ; the five others, the Sacra- 
ments of the Living, lead us on the way of sanctifi- 
cation, and the Communion especially leads us on 
the way of intimate union with God. But this union 
with God through Holy Communion is ol)tained for 
us in the Holy Sacrifice of the Mass : 

7. Therefore we distingush the three following 
divisions of the Mass : 

(i) Part first, which extends from the beginning 
of the Mass to the Offertory, prepares the sacrifice, 
and shows us the Redeemer as prophet, leading 
the Christian participator on the way of purification. 

(2) The second part, from the Offertory to the 
Pater Noster, completes the consecration of the 
sacrifice, showing us Christ as priest, and leading the 
partaker on the way of sanctification. 

(3) The third part begins witR the Pater Noster 
and lasts until the end of Mass; it contains the con- 
summation of the sacrifice through Holy Commun- 
ion ; showing us our Redeemer as king, and lead- 
ing us on the way of intimate union with God. 



The Tktroit. 131 

PART FIRST. 

Preparation for the Holy Sacrifice — Christ as Prophet ; 
Way of Purification. 

THE INTROIT. 

1. While the celebrant and the acolytes enter 
the sanctuary, the choir sings the so-called Introit 
(entrance), consisting of an antiphon, part of a 
psalm and the Gloria Patri. In the meantime, the 
celebrant prays at the foot of the altar the psalm 
''Judica me Deus,'' the Gonfiteor and accompanying 
prayers, kisses the altar, and, in solemn High Mass, 
incenses it. 

2. The entrance of the priest at Mass reminds 
us of the Advent of Ghrist upon earth. His union 
with man by His Incarnation. But the singing of 
the choir reminds us of the longing for the Messiah. 
So should the Christian long for the coming of the 
Redeemer into his heart. 

3. This longing for union with the Redeemer is 
also expressed by the celebrant, when he prays the 
psalm ''Judica me Deus," alternately with the people 
who are represented by the acolytes. This psalm 
expressive of joy, is omitted in Masses for the Dead 
and in those said during the time of the Passion. 
Before beginning Mass, all sign themselves with the 
sign of the Gross, because, according to Apostolic 
tradition, the early Christians began all their ac- 



132 Thk Holy Sachifick of the Mars. 

tions with the si^n of the Cross ; but this sign is 
made before Mass especially, because that Sacrifice 
in wliicli the three Divine Persons participated is 
about to begin, and its central point is the Cross 



In early Christian times only clerics were admit 
ted to the service of the altar ; now, boys are chietlv 
employed, in whom we expect to find great puritv 
and innocence. They wear white because it is not 
only more becoming for Divine Service, but also to 
show that w^e should assist at Mass with pure hearts, 
and at the same time think of the Angels who hover 
invisibly around the altar ofifering their homage and 
adoration to Jesus in the Blessed Sacrament. 



I 



4< 



4. After the psalm the celebrant and the acolyte, 
one after the other, pray the Confiteor. The longinp 
for the Redeemer presumes that we acknowledge 
ourselves sinners, therefore the Confiteor follows ; 
even in the oldest liturgies this confession is found. 
Like the contrite Publican, the celebrant and the 
servant bow down and strike their breasts as a 
sign of their penitential spirit. 

By the term liturgy we understand here, thJjj 
manner in which Mass is to be celebrated as ordered 
by the Church. The liturgies of the Eastern and 
Western churches differ in non-essentials, but are 
entirely alike in their essential parts. The Roman 
liturgy is the most common and is found all over 
the earth, whereas the others are limited to a few 
countries. 



Thk Inthoit. 133 

5. After the Confiteor the acolyte implores God, 
on behalf of the people, to have mercy on the cele- 
brant. Then the priest does the same for them. This 
is to denote the intimate relationship existing be- 
tween priest and people. They pray with each other 
and for each other, that they may all be worthy to 
offer to God this most august Sacrifice. 

At the Confiteor all the faithful who assist at 
Mass should awaken acts of contrition, so as not 
to be deprived of the fruits of the Mass by their 
sins. 

6. These prayers being ended, the priest ascends 
the steps of the altar and resting his hands upon the 
sacred table, kisses it respectfully. The altar is the 
sanctuary upon which Christ with His Angels and 
Saints is enthroned ; therefore in every altar relics 
of the saints are enclosed, whom the priest implores 
for their intercession. 

From every altar, Christ and the whole Church 
Triumphant commune with the Church Militant. 
When the priest ascends the altar he separates from 
the people, as it were, to enter the sanctuary of the 
Lord, as mediator. He kisses the altar tO' express 
his love and devotion, as w^ell as his joyous submis- 
sion and mtion with Christ, who wishes now to offer 
the Holy Sacrifice, by the hands of the priest. 

7. In solemn Hip*h Mass, the priest incenses the 
altar. In the Old Law the priest was commanded to 
envelope the tabernacle with a cloud of incense, be- 
fore he sprinkled the sacrificial blood. The incensing 



134 The Holy Sacrifice of the Mass. 

of the altar was customary even in the time of the 
Apostles, and is found in all liturgies; it is a beauti- 
ful emblem of prayer. The incense is annihilated in 
the Hame, and arises to heaven, dispensing sweet 
perfume. Prayer likewise comes from a heart glow- 
ing with love; it is an annihilation, a complete sur- 
render of oneself to God ; it ascends to heaven and 
pierces the clouds; it surrounds the worshiper with 
the perfume of virtue. The altar shall be enveloped 
in a cloud of the prayers of the faithful. The 
priest offers his prayers, and those of the faithful to 
Almighty God ; his heart, therefore, should be an 
altar of sacrifice ; for this reason, he is incensed after 
the altar is incensed. 

8. After incensing the altar the priest says the 
Introit at the Epistle side of the altar, which in 
former times was sung only by the choir while the 
priest said the Judica. The Introit is now much 
shorter than formerly, its scope being the key to the 
entire Mass of the day ; it is nothing more nor less 
than an expression of the longing for the Redeemer. 

THE KYRIE. 

I. The Kyrie Eleison follows the Introit. These 
Greek words signify : ''Lord have mercy on us. 
It is a form of prayer that often appears in the 
Sacred Scriptures, and is very appropriately used 
here. The Introit represents the infinite love of 
the Son of God in His Incarnation, but with the 
advent of Christ upon earth, begins .the time of grace 
and mercy, therefore the Kyrie very fittingly follows 
the Introit. 



The Kyrie. 135 

2. The Kyrie appears in all liturgies; formerly 
it was repeated as often as the priest wished, often- 
times increased by certain intercalary expressions 
touching the nature of the feast of the day. Thus 
on feasts of the Blessed Virgin it would read after 
this manner : ''O Lord thou lover of virginity, illus- 
trious Father and Mary's Creator, have mercy on 
us,'' and so on. In the Roman liturgy the Kyrie is 
repeated nine times. 

3. This solemn petition, Kyrie Eleison, for mercy 
is said three times to God the Father for His mani- 
fold mercies ; Christi Eleison is said three times to 
God the Son, the author of our redemption, and 
Kyrie Eleison is ^^ain thrice repeated to God the 
Holy Ghost, the sanctifier and consoler. The Father 
and the Holy Ghost are addressed in the same word 
Kyrie, because they have one and the same nature; 
but the Son in another word, Christi, because in 
addition to the divine nature He assumed human 
nature. 

4. The Kyrie is repeated nine times to denote 
that the vacant places in the nine choirs of Angels 
will, in the course of time by the mercy of God, be 
filled by mankind. 

Greek and Hebrew words are retained in the 
Roman liturgies, to signify that there is but one 
Church originally formed out of three different na- 
tions, viz., the Latin, the Greek, and the Hebrew, 
in which languages the Sacred Mysteries were first 



\'M\ TiiK Ihn.Y Sackifick of thk Mass. 

cck'l)rak'(l. These three lani^ua^es were hallowed 
by havin<; been used to inscribe the title on the 
Cross. 

THE GLORIA. 

1. The hrst words of the (iloria in excelsis, or 
greater doxology, were sung by the angels at the 
birth of Christ : the author of the remaining words, 
as we have it now, is not definitely known, but by 
many it is accredited to St. Hilary, bishop of Poic- 
tiers, in bTance, A. U. 353. At all events this dox- 
ology was universally known since the fourth cen- 
tury. At first it was sung rarely and only by bishops 
at the richly Sacrifice of the Mass: it was only in the 
eleventh century that priests in general were allowed 
to say the Gloria at the times prescribed by the 
Church. 

2. The Gloria reminds us of the birth of Christ, 
the second act of the great sacrifice of our Redeemer. 
An angel announced the birth of Christ to the shep- 
herds and the whole heavenly host continued the 
Canticle in exultant tones. The priest, likewise, in 
High Mass intones this joyous chant, which the 
choir continues, ^^lan has reason to join in this 
celestial chant of the angel because Christ came upon 
earth to lead lost mankind back to God. He brought 
that peace into the world which was lost by sin ; 
and the Holy Sacrifice of the Mass is the true sacri- 
fice of peace in which we may daily participate. 



41 



The Collects. 137 

3. The Gloria is omitted in Masses of the season 
during Lent and Advent, and in Masses for the 
Dead. 

THE COLLECTS. 

I. At the conclusion of the Gloria the priest 
stoops down and kisses the alter, then having turned 
to the people salutes them with, Dominus vobiscum 
(The Lord be with you), words evidently taken 
from the Old and New Testaments, where we find 
them employed on various occasions. 

Seven times the priest salutes the faithful with 
the Dominus vobiscum ; seven times is the same re- 
sponse, ''Et cum spiritu tuo" (and with Thy spirit) 
heard : At the Collect, the Gospel, the Offertory, 
the Preface, the Agnus Dei, the Post Communion 
and the Ite Missa est. Seven is the number of the 
Lloly Spirit, called septiform, in the chant of the 
Church; the faithful beg for His seven divine gifts 
at each salutation. By kissing the altar the priest ex- 
presses his union with Christ, and from Him he im- 
parts this blessed salutation to the faithful. He ex- 
tends his arms towards the people as if to embrace 
them and unite them with Christ. The people salute 
him with the words, ''Et cum Spiritu tuo" ; this ex- 
change of salutations denotes that the people and the 
priest should be one in mind and soul. 

In the liturgy of the East, the salutation: 'Tax 
vobis" (Peace be to you) is used. This salutation 
our Divine Lord always made use of in greeting His 



138 The Holy Sackifick of the Mass. 

disciples after His resurrection. To establish a slight 
difference between a bishop's manner of saying 
Mass, and that of a ])riest, the bishop was allowed to 
retain the use of the "Pax vobis'' after the Gloria; 
upon every other occasion he says : ''Dominus vobis- 
cuni," like an ordinary priest. 

2. After having said the ''Dominus vobiscum/^ 
the priest returns to the Epistle corner of the altai 
and reads the Collects, beginning with "Oremus'^ 
(Let us pray). Collect is from the Latin colligere, 
to gather together, because the common wants of the' 
whole people were, as it were, brought together in 
it and laid before Almighty God by His ambassa- 
dor, the priest. A very edifying custom of ancient 
times was for the people to enter into a sort of 
silent prayer, after they had heard "Oremus," and 
remain in this quiet meditation until the general 
prayer was announced. On certain rogation and 
penitential days the deacon, after the Oremus, said 
''Flectamus genua" ; (Let us 1)end the knee). There- 
upon all fell upon their knees and prayed until the 
deacon said *'Levate/' (Rise up). 

3. Another act of oblation of our Redeemer w^as 
His continuous prayer; His whole life was a life 
of prayer. This constant oblation of Christ is pre- 
sented to us in the Collects. Prayer is also neces- 
sary for the support and maintenance of Christian 
life. Therefore every Christian should unite inti- 
mately in the sacrificial prayers of Christ, which 
are offered Him in the Sacrifice of the Mass. 



The Collects. 139 

4. The Collects vary every day, because in the 
Sacrifice of the Mass different graces are offered 
us, corresponding to the different seasons of the 
year. To implore these different graces, is the object 
of the Collects. 

5. In every Sacrifice of the Mass there are three 
different Collects : the Collects after the Gloria, the 
Secret before the Preface ; and the Post Communion. 
They correspond to the parts of the Mass : Prepara- 
tion, offering and consummation of the sacrifice. On 
occasions of great solemnity usually only one Collect 
is said in each of these three parts, because all 
the attention should be directed to the mystery of 
the feast ; on minor feast days more are added cor- 
responding to the feast and the season. 

6. The priest recites the Collects with raised and 
extended arms. Our first parents stretched their 
hands after the forbidden fruit, and thus brought a 
curse upon the world. Christ, the second Adam, 
stretched His arms out upon the Cross, and thereby 
gained for us salvation ; therefore the priest has 
always prayed with outstretched arms during the 
Mass, in which the sacrifice of the Cross is contin 
ued. The priest is a second Moses, who prays with 
outstretched arms, to lead his people to victory. 

7. The Collects close usually with the words: 
''Through our Lord Jesus Christ, Thy Son, who 
liveth and reigneth with Thee in the unity of the 
same Holy Ghost, one God, world without end. 
Amen.'' Our prayers are granted only through the 



140 TwK Holy Sachifick of iiif Mass. 

merits of Clirisl ; ihcrcforr the priest joins his hands 
at these words, to ])hiee his ])rayers, as it were, in 
ihc hands of jesus, who in turn offers tliein to Hfs 
heavenly h^atlier. The server rephes "Amen," a He- 
hrew word, meanini;- "May it l)e so," thus assenting 
to the pra\ers of the priest. 

THE EPISTLE. 

1. The h^pistle reflects the ministry of Christ tes- 
tified to hy the Patriarchs, Prophets and Apostles. 
This ministry should prej^are our hearts, lead them 
to Christ, who sj)eaks Himself to them in the Gos- 
pels, therefore the Epistle precedes the Gospel. 

2. In early Christian times passages out of the 
])rophecies were read, later, extracts from the letters 
of the Apostles. In the Roman liturgy the Epistle 
is taken sometimes from the Old Testament, some- 
limes from the New'. .\s the readings from the let- 
ters of the Apostles are more numerous than those 
taken from the Prophets, they are called Epistles, 
that is, letters. Formerly the Epistles were read 
by the lectors from an elevated lectern or pulpit 
known as the Ambo, placed generally in the nave of 
the Cliurch ; since the eighth century the subdeacon 
reads the Epistle on solemn occasions ; on ordinary 
occasions the priest reads it himself. The series of 
E})istles and ("lospels as we have them now were 
arranged l)y St. Jerome, and introduced by Pope 
Damasus 1. (7384) in the fourth century. 



The Gospel. 141 

3. The priest lays his hands on the book while 
reading the Epistle, to show that we should be ready 
to do what the Epistle prescribes. 

4. At the conclusion of the Epistle the people 
answer : ''Deo gratias'' — Thanks be to God — as an 
evidence of the gratitude we owe to our Creator for 
the spiritual nourishment of His Divine Word, not 
accorded to other nations. These are the sentiments 
that should animate the faithful during the reading 
of the Epistles, and Gradual which follows : 

5. The Gradual, so-called, not as some suppose 
from the steps of the altar — for it was never read 
from there — but rather from the steps of the Ambo. 
In early Christian times, the Gradual consisted of 
an entire psalm. In the sixth century, Gregory the 
Great ordered it to be as we have it now, consisting 
of three verses, which vary according to the feast 
of the day. 



THE GOSPEL. 

I. As soon as the Gospel had been written by the 
Evangelists it was read at the Divine Service. At 
first this was done by the lector, but very soon this 
important office was given to the deacon. In all 
liturgies the reading of the Gospel is attended with 
great solemnities ; for the Church listens with the 
greatest respect to the word of her Bridegroom 
contained in the gospel. 



142 TiiK lloLV Sackifkk of the Mass. 

2. At solemn High Mass, the deacon incenses the 
Gospel, and at its conclusion he also incenses the 
celebrant. The Gospel is a necessary part of the 
Mass ; it is the Divine Word, in which the great 
Sacrifice is clothed. Wherever the Gospel is pro- 
claimed it spreads the perfume of virtue, and the 
incense of prayer ascends to Heaven. The priest is 
incensed after the Gospel, because he is the bearer 
of the Divine Word, proclaims and interprets it ; he 
is, as it were, consecrated for the sermon which fol-j 
lows the Gospel. 

3. On solemn occasions lighted candles are car- 
ried at the Gospel, to testify our joy at receiving thej 
glad tidings, as well as to show our respect for HimJ 
who is the Light of the World. 

4. While the priest announces the Gospel, he 
makes the sign of the Cross with his thumb upon the 
Missal itself, and then upon himself on the forehead, 
mouth and breast ; the people sign themselves in the 
same manner. The Gospel contains the teachings 
of the Crucified, and priest and people make the sign 
of the Cross to show that they are not ashamed of 
His doctrine, but will preserve it in grateful remem- 
brance, believe in it, and proclaim it to the world. 
Therefore the people stand while the Gospel is read, 
to show their readiness to follow its teachings. 

5. At the conclusion of the Gospel the priest 
kisses the book ; the acolyte, for the people, answers 
"Laus tibi Christi" — 'Traise be to Thee, O Christ/* 
as an expression of gratitude for the doctrine of 
Christ contained in the Gospel. 



The Cbeed. 143 

6. Formerly, the sermon always followed the 
Gospel, and continued the line of thought expressed 
in the Gospel of the day, therefore belonging to it. 
In many places, the sermon is now given after Mass. 

7. In early times, the moment the sermon was 
ended, or in the absence of a sermon, at the end of 
the Gospel, the Catechumens were dismissed from 
the church, and then the Mass of the faithful began 
with closed doors. At this so-called Mass of the 
Catechumens even the Jews and the heathens were 
allowed to be present, but were then dismissed im 
mediately by the deacon, with the words : ''The 
doors ! the doors ! All upright !" 



THE CREED. 

1. The Creed is a profession of faith as framed 
in the year 325, at the General Council of Nice, 
a town of Bithnia, in Asia Minor, and received an 
accretion at the Council of Constantinople in 381. In 
the Churches of the East even in the seventh cen- 
tury, it was universally prayed at Mass ; in the 
Churches of the West, it was introduced much later. 

2. The Creed comprises in a few words all the 
mysteries of Christian doctrine. It terminates the 
prophetic part of the Mass. Therefore the priest 
and the people sing and pray the Creed together, to 
profess their faith openly. 



144 Tin: IIoi.Y Saciufick of the Mass. 

3. Hic Lrccd forms a fittiiii^ transition to the 
second part, the real sacrifice : J'rom the hving 
faith springs forth the true love of sacrifice ; there- 
fore the faithtful should strengthen their belief 
by acts of faith, in order to partake intimately in 
iliis Holy Sacrifice. 

4. The Creed is not said every day, but chiefly 
on those days when some mystery of our holy faith 
is celebrated; viz., on Sundays, feasts of our Lord; 
of the l>lessed Virgin, and of those saints who 
labored to establish the faith, such as Apostles, and 
Doctors, and also during the octave of these feasts. 



'i 



PART SECOND. 

The Consecration of the Holy Sacrifice^-Jesus Christ 
as High Priest — Way of Sanctification. 

SUMMARY. 

This part of the Mass extends from the Ofifertory 
to the Pater Noster, and shows our Lord as High 
Priest, first consecrating Himself by prayer to His 
heavenly Father and then consummating His never- 
ending Sacrifice. Therefore this part falls into two 
divisions : in the first part the Sacrifice is oiTered 
through prayer to our heavenly Father ; it com- 
prises the Offertory ; in the second part the Sac- 
rifice is consecrated, sacrificed in an unbloody man- 
ner ; it begins with the Preface and lasts to the! 
Pater Noster. The central point of this division, 
as well as of the whole Sacrifice of the Mass, is the 
Consecration; or Elevation. 



I 



The OffertoHY. 145 

THE OFFERTORY. 

1. In early times the faithful brought bread 
and wine to the altar at the Offertory; the best of 
these gifts was selected for the Holy Sacrifice. All 
that remained, over and above what was necessary 
for the immediate wants of the altar, went into a 
common fund for the sustenance of the clergy and 
the poor of the parish. While the gifts were being 
offered the choir sang one or more psalms. Now 
the Offertory consists of only one verse of a psalm. 
This Offertory always expresses the thought of the 
day, similar to the Introit. 

2. First the priest salutes the people in the same 
manner as at the Collect. At the Collect he invites 
the people to unite with him in prayer ; now he calls 
upon them to participate in the Sacrifice. He em- 
braces them again in spirit, to unite them intimately 
to himself, but also to warn them that they must 
approach the altar in a spirit of charity without 
hatred or enmity. 

3. The corporal is now spread upon the altar, if 
it has not been done already. It represents the 
winding-sheet in which Christ's body was wrapped 
by Joseph of Arimathea; it is to receive the body 
of Christ at the Consecration. 

The use of the corporal rests upon Apostolic 
authority, and even Pope Sylvester, in 314, strictly 
forbade it to be made of silk or of any other mate- 
rial except white linen. The hearts of those who 



146 TiiK Holy Sacrifick of the Mass. 

partake of the Sacrifice should also be pure and 
white like the corporal. This sacred cloth when not 
in use is kept folded up in the burse. 

4. The sacred vessels — chalice and paten — are 
especially worthy of respect and veneration, because 
they come in close contact with the Eucharistic 
Species. They remain covered, therefore, with the 
so-called veil, until the beginning of the real Sacri- 
fice ; in the first centuries the veil had to be of linen, 
Ijut now is of silk, corresponding to the color of the 
vestments. 

The palla serves to cover the mouth of the 
chalice, to prevent dust or flies from falling into it. 
It must, like the corporal, be of linen. 

The chalice is the most sacred of all the vessels 
of the altar ; it represents the Chalice in which Christ 
for the first time offered His most Sacred Blood. It 
also reminds us of the Chalice of His passion, which 
for our sake he drank to the dregs ; it is a symbol 
of the Heart of Jesus from which His sacred blood 
flows in a stream. The priest's heart is the chalice, 
as it were, which receives the blood of Christ. The 
chalice must be gilded out of the respect we owe to 
the most Sacred Blood of Christ, and because the 
Divine Heart is filled with the gold of charity; so 
should our hearts burn with this gold of charity. 

The purificator or mundatory, a linen cloth used 
for cleansing the chalice, is of recent date. It 
has a small cross in the middle to distinguish it from 
the lavabo towel, which has the cross at the end. 



1 

I 



The Offertory. 147 

The paten, that small silver or gold dish some- 
thing like a flat saucer, which covers the mouth of 
the chalice and upon which the large bread for con- 
secration is placed until the Offertory, is of Apos- 
tolic origin. In former times it was much larger. 

The paten is a symbol of the hearts of the faith- 
ful because it is used only at the Offertory and Com- 
munion in which the faithful participate; at other 
times it remains concealed under the corporal or in 
the hands of the subdeacon ; it must also be gilded, 
and this broad gold paten typifies the great love 
which should animate the faithful during the Divine 
Sacrifice. 

5. The chalice is then uncovered and the obla- 
tion of the Host resting on the paten is made with 
the following words : ''Accept, Holy Father, Om- 
nipotent, Eternal God, this immaculate Host, which 
I, Thy unworthy servant, offer Thee, my living and 
true God, for my innumerable sins, offenses and 
negligences, and for all who are present ; moreover, 
for all faithful Christians, living and dead, that it 
may avail both me and them unto salvation and life 
everlasting.'' Then with the paten he makes the 
sign of the Cross on the corporal, and places the 
Host thereon. The Cross is the sacrificial altar upon 
which the Sacrifice was consummated, and here is 
now renewed. The faithful should also place their 
offerings spiritually, upon the paten, in order to 
mite them with those of the priest. 



148 TnK IIoi.v Sacrifice of the Mass. 

6. Tlic ])ricst then pours wine and water into the 
chahce. This mixture of water and wine is an em- 
blem of tlie Incarnation of Christ. As here the few 
drops of water are absorbed by the wine, and at the 
same time chano;ed into wine, so Christ has indis- 
sohil)ly united His human nature with the divine, 
and conse(|uently given His human nature a higher 
dignity. The inseparable union of Christ with His 
Church is also represented by the mingling of the 
w^ater with the wine ; and no less the union of our 
Redeemer with each individual faithful soul, who 
sacrifices himself out of love for Christ. The priest 
blesses the water but not the wine. The wine rep- 
resents Jesus Christ, the "true vine,'* but the water 
denotes the faithful, who need the blessing, not so 
Christ. The priest, spiritually, places in the chalice 
the hearts of all those present, who desire to be 
united with Christ. 

Christ Himself at His last Supper mixed water 
with wine ; this is the undisputed tradition of the 
Church. The custom of the Jews, not to bless the 
vvine before it was mixed with water, points to the 
same fact. This mingling of water and wine should 
lemind us specially of the blood and water which 
flowed from the Heart of Jesus Christ when He 
hung on the Cross. The priest now ofTers the 
chalice to his heavenly Father, with prayers similar 
to those at the offering of the Host ; making a cross 
with the chalice: and placing it on the corporal, he 
covers it with the pall. 



The Offejrtory. 149 

In the two short prayers which follow the Offer- 
tory, the priest expresses the spirit of sacrifice, that 
is, humility, and confidence in the assistance of 
grace. 

7. At solemn High Mass, the priest incenses the 
bread and wine of the Sacrifice, then the altar, the 
celebrant and server; and finally the people. This 
incensing is a dedication of the gifts of sacrifice, 
the place of sacrifice and the one who offers 
sacrifice; it forms, as it were, a sacred circle 
within which, the Sacrifice of Christ and that of the 
people is accomplished. As the incense is consumed 
in the flame, so Christ consumed Himself out of love 
for us, and so should the hearts of those who offer 
themselves to God be consumed with the fire of 
divine love. 

8. Having recited the prayer : ''Come, O Sancti- 
fier,'' the priest goes to the Epistle corner of the 
altar and there washes the tips of his fingers, but 
only of the thumb and index finger of each hand, as 
it is these only, that are allowed to touch the Blessed 
Sacrament; for which reason they are sometimes 
called the canonical fingers, as it is they that were 
anointed with Holy Oil at his ordination. While 
performing this ablution the priest recites that por- 
tion of the twenty-fifth psalm which begins with: 
''I will wash my hands among the innocent.'' Besides 
the literal reason for this ablution, there is a beauti- 
ful mystical reason also — to-wit, that in order to 
offer so tremendous a Sacrifice, as that in which the 



150 Thk IIoi.y Sacrifice of the Mass. H 

victim is none else than the wSon of God Himself, 
the priest's conscience should be free from the slight- 
est stain of sin. The priest does not remain at the 
middle of the altar while washing his hands, but 
goes to the Epistle corner, out of respect to the 
Blessed Sacrament enclosed in the tabernacle, and 
for the crucifix. When the Blessed Sacrament is 
exposed, to show still greater respect he descends 
one step at the Epistle side, and standing, so as to 
have his back turned toward the wall and not to the Jj 
altar, performs the ablution there. The Church is* 
very exact in all that concerns the reverence due to 
the Holy Eucharist. The washing of hands was cus- 
tomary even in the earliest times and is in commemo- 
ration of the washing of the disciples' feet by our 
Lord, to prepare them for the reception of the 
Blessed Sacrament. 

9. After washing his hands the priest returns to 
the middle of the altar and recites a prayer to the 
Holy Trinity and the Church Triumphant. He 
unites himself with the heavenly host, inviting them Ij 
to participate in this Holy Sacrifice, and at the same 
time implores their intercession in heaven. Here 
the Church Militant unites with the Church Tri- 
umphant in the praise of God. ■j 

10. The priest now turns around to the people 
and exhorts them to pray with the words : ''Orate 
fratres,'' 'Tray, brethren," which he continues as 
follows : ''That my sacrifice and yours may be ac- 
ceptable to God the Father Almighty." He turns 



The Pkeface. 151 

then in a perfect circle to the altar again, in order 
to exhort the faithful on all sides, to pray. This 
form of summoning the faithful to pray was in use 
in the early centuries of Christianity. The priest 
now begins the ''Secretae," or secret prayers, there- 
fore he previously asks all present to unite their pray- 
ers with his, that he may present them to his heaven- 
ly Father. 

II. It is called the ''Secret" because the priest 
says the prayers secretly. This silence is to denote 
the intense reverence with which this prayer should 
be said, and to give the faithful an opportunity of 
ofifering their own special prayers and mementos. 
The priest offers them jointly with his own to Al- 
mighty God. This prayer is the second Collect; it 
changes daily like the first Collect (after the Gloria). 
At the Secret as many prayers are said as at the 
first Collect. At the conclusion of the Secret the 
priest folds his hands, 'to gather, as it were, the 
prayers of the faithful. Then raising his voice he 
closes this prayer in an audible tone with the words : 
'Ter omnia saecula, saeculorum," to which the serv- 
ers answer : ''Amen,'' by which the people assent to 
the prayers of the priest. 

THE PREFACE. 

I. Before Christ entered on His Passion, He 
chanted a canticle of thanksgiving at His last sup- 
per. In like manner the priest, before the consum- 
mation of the Holy Sacrifice, chants the Preface, 
rendering proper thanks to Almighty God. 



152 TiiK lloLV Sac'UIFIcI': of the Mass. 

2. The Preface is a prelude or introduction to 
the Canon of the Mass and is of Aix)stoHc origin. 
In the hrst centuries every Mass had its own Pref- 
ace, hiter the nunil)er was Hmited hy rule to eleven 
as we now have them. 

3. At first, the priest sang alternately with the 
people to move them to devotion and thanksgiving. 
The "Sursum corda" (Lift up your hearts) should 
stimulate all present to raise their hearts from 
earth and direct them to God. The priest raises his 
hands at the words, as if to offer the hearts of his 
congregation to God, drawing nearer and nearer to 
God until, finally, he unites with the angelic choirs 
in singing : ''Holy, holy, holy." 

THE CANON. 

1. Canon means rule. The Church uses this 
word to denote that the Canon is the unchangeable 
rule, according to which the Sacrifice of the New 
Testament is to be offered. It is of Apostolic origin, 
excepting a slight addition by Pope Gregory the 
Great, in the seventh century, since w^ien, a hand 
has never touched it. 

2. It has been customary from time immemorial 
to recite the Canon in secret, out of the great respect 
that is due to this solemn portion of the Mass, as 
well, as to secure the utmost recollection on the part 
of the priest and the people. The High Priest of 
the Old Testament went alone into the Holy of 
Holies, and Christ went alone in silence, like an 



1 



The Canon. 153 

Easter lamb to the sacrifice. The priest likewise, 
after he has combined the wants and supplications 
of all present with his own prayers, begins in secret 
that prayer by which the mystery of the body and 
blood of Christ is consecrated. Priest and people 
should now especially place themselves in the pres- 
ence of God, exclude all worldly distractions and 
pray from the depths of their hearts. 

3. Since in the Canon the commemoration of the 
Passion of our Lord is renewed, a picture of the 
Crucifixion is placed in the Missal at the beginning 
of the Canon, to imprint the sufferings of Christ 
still more vividly on the mind and heart. 

4. Christ offered Himself to His Heavenly Fa- 
then on Mount Olivet for the sins of the world. Bur- 
dened with this debt of sin, He prayed three times. 
At the beginning of the Canon, He likewise offers 
Himself by the hands of the priest for the whole 
Church. The priest prays, first for the entire Church, 
then in particular for those present as well as for 
those of whom he wishes to make special mention. 
At the third prayer, he unites with the saints in 
heaven, because Christ Himself was strengthened 
by an angel at His third prayer. 

5. The sign of the Cross is now often repeated 
over the Host and the Chalice, not only before, but 
also after the Elevation. This oft-repeated sign of 
the Cross, imparting strength and grace, is to re- 
mind us that it is the Sacrifice of the Cross which 

is here renewed. The sacrificial offerings, as well 



154 Thk Holy Sackifick of the Mass. 

as tlic hearts of the worshipers, should be purified 
and sanctified before the Elevation by the sign of 
the Cross. In like manner, after the Elevation, the 
priest and the faithful are prepared for actual or i 
spiritual Communion, and intimately united with 
Christ. In some parts of the Canon there is only 
one Cross made ; in other parts three, and again in 
others five are made. One Cross signifies the unity 
.of the Divine Essence, two Crosses signify the dual- 
ity of natures in our Lord, three the Blessed Trin- 
ity, and five typify the Five Wounds. 

6. In early times a tablet w^as used, upon which 
the r^Iemento w'as inscribed, and read by the deacon 
or subdeacon during the Canon ; at a Low Mass the 
priest read it himself. This tablet, called diptych, 
consisted of three separate columns. In the first col- 
umn the names of the saints w^ere enrolled, at first 
Apostles and martyrs, later also holy bishops and 
confessors. The second column contained the names 
of those who were illustrious among the living, or 
held places of eminence either in the temporal or 
spiritual order, such as the Supreme Pontiflf, the 
patriarchs, archbishop or bishop of the diocese. In 
this same column w^ere also inserted the names of 
those for whose special intention the Mass was 
oflfered, or w^ho had contributed bountifully toward 
the wants of the altar, and the support of its sacred-, 
ministers. The third column contained the names ofjl 
those who departed this life in full communion with 
the Church, but who were not otherwise in any 



The Canon. 155 

degree remarkable. The substance of these three 
cohimns is now distributed among the following 
prayers of the Mass ; viz., the first Memento, the 
Communicantes, the Nobis quoque peccatoribus, and 
the second Memento. We still have these three col- 
umns, but not in the same order. As it is now, the 
second column precedes the first: in it the priest 
mentions the Supreme Pontiff, and the bishop or 
archbishop of the diocese, then the faithful, for 
whom he prays, either out of love or duty; there- 
upon follows the first column; in which the priest 
mentions the names of twenty-four saints, twelve 
being Apostles and twelve martyrs. They are to 
remind us of the twenty-four ancients who sur- 
round the throne; the twelve Apostles typify the 
twelve foundation stones of the heavenly Jerusalem, 
and the twelve martyrs take the place of the 144,000 
sealed, (12,000 out of each of the twelve tribes of 
Israel), as St. John describes in the Apocalypse. In 
this first column no other saint can now be inserted. 
The third column or division, the Memento for the 
Dead, now comes after the Elevation. 

7. The priest holding his hands extended over 
the oblation implores God to graciously accept the 
Sacrifice about to be offered. As in the Old Law 
the sins of the people were symbolically placed upon 
the Scape Goat, so Christ took the sins of the world 
upon Himself, and laden with these sins consum- 
mated His Passion. In a similar manner the priest 
now also lays our wants, the wants of the Church 
and the sins of the faithful upon the Divine Head 
of the Reedeemer. 



150 'i'nK lloLv Sachifick of the Mass. 

THE CONSECRATION. 

1. The Consecration is tlic heart of the Canon 
and of the entire Mass; it is even the Hfe spring of 
the Church. As the blood from the heart circulates j 
through all parts of the lx)dy, so the blood of the ' 
Redeemer flows through the Consecration, into all 
parts of Christ's Church. id 

2. The Elevation, or Consecration is ushered in 
by the tivefold sign of the Cross made over the 
Oblation. This is symbolical of the five wounds 
through which our Redeemer completed His sacriJJ 
fice on the Cross. The victim is already laid on the 
Cross, the five wounds are opened ; the sacrifice fol- 
lows, the death of Christ on the Cross is renewed. 

3. The priest repeats the words, and does pre«| 
cisely what our Lord did at His last supper when 
He changed the bread and wine into His body and 
blood, thereby effecting in the name of Christ the 
act of Consecration. The words of consecration, 
which the Church received from Christ through the 
Apostles, have creative power. As the word of God 
caused heaven and earth to come forth out of noth«| 
ing so the words of consecration effect the transub- 
stantiation of bread and wine into the body and blood 
of our Lord. At these words the Redeemer descends 
from heaven, and offers Himself on tlie altar to His 
heavenly Father for the salvation of the world. 

Although Christ is truly present under each spe^l 
cies, nevertheless both species are necessary in order 
to represent the separation of His precious blood 
from His sacred body. 



The Consechation. 157 

Pure should the hearts be, that partake of the 
Sacrifice, and filled with devotion and reverence. 

4. As soon as the words of consecration have 
been spoken over the Host, the priest bends the knee 
and adores the God incarnate, present on the altar; 
then he raises the Sacred Host on high so that all 
may see it. 

He does the same, likewise, with the Chalice when 
he has pronounced the words of consecration over 
it. This elevation of the Host and the Chalice re- 
minds us, first, of the elevation of Christ on the Cross, 
upon which He consummated His sacrifice. It re- 
minds us furthermore, of how Christ offers Himself 
to His heavenly Father as mediator for fallen man, — 
an inexhaustible source of grace for the Church, and 
for each individual soul a sure guide on the way of 
the Cross. The faithful also fall on their knees and 
unite in worshiping our Redeemer, they thank Him 
for graces received, beg forgiveness for their sins as 
well as for the sins of others, and implore Him for 
graces of every kind. There is certainly, no time 
more appropriate to lay our wants before God than 
at the time of Elevation. 

5. At the Elevation of the Sacred Host and Chal- 
ice, the acolyte gives a sign with the bell for the 
faithful to adore. This signal should awaken devo- 
tion in the lukewarm and cold of heart, but in the 
devout it should increase the flame of divine love. 
As the silver tones of the bell undulate through the 
church, so should the hearts of the faithful beat in 



ins Thk Holy Sacrifice of the Mass. 

unison with their licavcnly Jjridegrooni. He heark- 
ens so gladly to the harmonious tone of love and 
confidence, and to the prayers of pure hearts. Where- 
ever the custom prevails of ringing the church bells 
at Elevation, it is to announce the moment of conse- 
cration to the faithful, who could not be present at 
Divine Service, so that they may at least participate, 
in this most holy Sacrifice. 

6. The three orations after the Consecration re- 
mind us of the three hours, that Christ hung on the 
Cross, and of the love with which He sacrificed 
Himself to His heavenly Father for the salvation of 
the world. These prayers and this sacrificial love 
continue throughout the Mass. 

7. The priest again makes the sign of the Cross 
five times over the Chalice and the Host. The five 
wounds are now opened, the sacred blood of the 
Redeemer flows in streams through the entire 
Church, and into the heart of every member who 
participates in this Sacrifice. 

8. In the second oration the priest mentions the 
sacrifice of Abel, Abraham and Melchisedech, be- 
cause these three sacrifices were prototypes of 
Christ's sacrifice. In Abel we see Christ as prophet, 
in Abraham as priest, and in Melchisedech as king. 

9. In the third oration the priest, deeply bowed, 
prays that God will be pleased to have the fruits of 
this. Sacrifice brought before His Most Sacred Maj- 
esty, by the hands of an angel. Even in the Old 



The Memento. 159 

Testament we often read that the angels took part 
in the sacrifices ; how much more so will the priest 
of the New Covenant have angels at his side to assist 
him, and adore our Lord in the Blessed Sacrament. 
The priest kisses the altar, and then, making the 
sign of the Cross on himself, prays that from this 
fount of grace manifold blessings may fill his heart. 

THE MEMENTO. 

1. After His death, Christ descended into Limbo 
to bring the joyous message of redemption to the 
Just, who were awaiting His arrival. In like man- 
ner the Church, as soon as the Crucifixion of our 
Lord is renewed in the Consecration, descends into 
Purgatory, and seeks to obtain participation in the 
reopened stream of grace for the Just detained there. 

2. The Sacrifice of the Mass is, as it were, a court 
of justice. God is about to pass judgment on man- 
kind, but the guilty, at the Memento for the Living, 
place themselves under the protection of our Re- 
deemer, who obtains pardon for them by the Conse- 
cration : therefore the Memento for the Living 
comes before the Elevation ; judgment, however, 
has been already pronounced on the Dead, hence 
they are remembered after the Elevation, in order to 
obtain mercy for them through the blood of Christ. 

3. The priest strikes his breast and says aloud: 
''Nobis quoque peccatoribus'' (And to us sinners). 
Many who were present at the death of our Lord, 
and seeing the wonders that took place, striking their 



1(jO Thk Holy Saciufice oV" the Mass. 

breasts, confessed the Godhead of Christ. The priesti 
likewise strikes his breast after he has seen the mys-j 
tery which has jnst taken place. The stream of grace 
has already poured over the Church Suffering; novvl 
the i)riest prays that the Church Militant on earth! 
may partake of this grace. But only those who are 
humble and contrite of heart partake of this grace; 
therefore, he strikes his breast and confesses himself 
a sinner. I le prays in a loud voice that is from 
the depths of his heart to the Lord, and exhorts all 
present to unite with him in this prayer. The con- 
tents of this prayer are, that through the Sacrifice of Bl 
the Mass the Church Militant and the Church Suffer- 
ing may be led into the Church Triumphant. 

4. Even to inanimate nature, blessings must flow 
from the Holy Sacrifice ; this is expressed in the 
short prayer following, in which the priest makes 
the sign of the Cross three times over the species of 
bread, wine, and water, inanimate forms of nature _ 
raised to the substance of the sacred offering, becom-JI 
ing thereby the source of grace for all creation. In 
early times, it w^as customary to bless new fruits and 
products of various kinds at this part of the Mass, 
such as grapes, milk, honey, oil, wine^ etc. Even to 
this day the Holy Oils are solemnly blessed at this 
part of the Mass. 

5. At the close of the Canon the priest uncovers 
the chalice and taking the Sacred Host between the 
thumb and index finger of the right hand makes 
three crosses with it over the chalice while saying: 



Summary. 161 

'Through Him, with Him, and in Him,'' then two 
crosses between the Chalice and himself in a direct 
line, at the expression ''to Thee, God the Father 
Almighty in the unity of the Holy Ghost, be all 
honor and glory,'' he raises the ChaHce and Host a 
few inches from the altar. This is called the minor 
Elevation, and here the Canon ends. The three 
crosses over the chalice denote the Son of God, Who 
offers Himself in His threefold office, of prophet, 
priest and king. The other two crosses glorify the 
Father and the Holy Ghost ; these two persons form 
one essence with the Son, therefore the crosses are 
made with the Sacred Host. The Elevation of the 
Chalice with the Sacred Host shows us that the entire 
creation is, through the Holy Sacrifice, united to God 
from Whom it was separated by sin. 



PART THIRD. 

Communion— Christ as King. Intimate Union with 
Christ. 

SUMMARY. 

In Holy Communion the kingdom of Christ is ex- 
tended and confirmed. In receiving Holy Commun- 
ion Christ becomes the King oi our hearts ; there- 
fore, the Communion is the central point of the third 
part of the Mass, which begins with the Pater Noster 
and continues to the end of Mass. 



H)2 The Holy Sackifke of the Mass. 

PATER NOSTER. 

1. The "Per omnia saecula saeculorum" (worl 
without end), which the priest says or sings in 
loud voice, forms the transition from the second to' 
the third part of the Mass. For as all honor and 
glory redounds through Jesus Christ, to the honor 
and glory of His heavenly Father, so from the Fa- 
ther all graces flow to us. 

2. The following short preface precedes the Fa-_ 
ter Xoster: "Being admonished by salutary pre-^l 
cepts, and taught by divine institution, w'e presume 
to say: Our Father," etc. This preface refers not 
only to the Pater Noster but also to the subsequent 
part of the Mass. ■ 

3. The Pater Noster was, from the beginning, 
connected with the celebration of the Mass. It re- 
calls to our minds the special moment of the work of — 
our redemption, when after the Ascension the Apos-^ 
ties and Disciples continued in prayer, to prepare 
for the coming of the Floly Ghost. 

This prayer which our Lord Himself taueht us 
contains all the needs of mankind. In the Western 
Church it is the priest alone who says the ''Pater 
Noster," but in the Eastern Church it is said by the 
people and priest together. It is said before Com- 
munion because this prayer is the best preparation 
for Communion. 

4. In the ^lass, the Pater Noster must be said 
with special reference to the Holy Sacrifice; there- 



I 



lere- ■! 



Patee Noster. 163 

fore the priest directs his eyes to the sacred Host 
while saying it. And in solemn high Masses the 
subdeacon brings the paten to the altar so that the 
''daily bread" for the faithful may be placed upon 
it, the paten heing a symbol of the heart. 

5. The prayer following is a prayer for peace. 
It is a continuation of the last petition of the 'Tater 
Noster/' — ''Deliver us from evil.'' When all evil is 
removed then peace will enter. The priest prays for 
this freedom from evil while holding the paten in 
his hand, which he had previously wiped with the 
purificator. When the priest prays for peace he 
blesses himself with the paten, then kisses it, and 
lays the Sacred Host upon it. A compact of peace 
was made upon the Cross, and Christ, reposing in the 
form of bread upon the paten, imparts peace to all 
who are willing to carry the cross. Here priest and 
people unite to obtain peace. 

6. Then the priest breaks the Sacred Host over 
the chalice in three parts and drops one part into 
the chalice. The breaking of the Sacred Host was 
instituted by Christ Himself at His last supper, when 
He broke the bread and gave it to His Apostles. 
This denotes that Christ wishes to impart Him- 
self to the faithful. Even in early times the Host 
was divided into three parts ; one part was mingled 
with the wine; another part was consumed by the 
priest, and the third part was given to the faithful. 
By this we are to understand the Communion- of the 
entire Church, — a communion of the priest and a 



164 The Holy Sacrifice of the Mass. 

coiniiiunion of the faithful. The mingling of a part 
with the Sacred Blood, denotes the indissoluble es- 
pousals of Christ with His Church — a perpetual 
Pentecost, as it were, in which the union between 
Christ and His Church is consummated. The faitml 
ful are those guests that were invited to the wedding 
feast ; but only those who actually or spiritually re- 
ceive Holy Communion, accept the invitation. 

THE ANGUS DEI. 

1. The Agnus Dei was introduced into the Mass 
by Pope Sergius (t7oi). At first it was sung ])y 
the choir while the priest divided the Sacred Host. It 
is the repetition of those words with which St. John 
the P)aptist called the attention of his disciples to 
Jesus. It is repeated three times to denote the ardor 
with which this call of prayer is offered, and also 
refers to the three parts into which the Sacred Host 
is divided. 

2. Having recited the Agnus Dei, the priest 
bows a little and resting his hands upon the altar, 
recites three prayers, without changing his posture. 
The first is a petition to Almighty God for that peace 
which the world cannot give ; the second asks for 
deliverance from all iniquity by virtue of the body 
and blood of our Divine Redeemer ; and the third, 
that the reception of the same body and blood may 
prove a remedy for all infirmities of soul and body. 
On solemn occasions, after the first prayer, the kiss 
of peace is given. This symbol of reconciliation, 



Holy Communion. 165 

friendship and peace is of Apostolic origin, and in 
early times was also given to the laity. Later an 
embrace was substituted for the kiss, but this now 
is limited to the clergy. It reminds us of the 
admonition of the Lord : ''Therefore, if thou ofifer- 
est thy gift at the altar, and there shalt remember 
that thy brother hath any thing against thee, leave 
there thy gift before the altar, and first go to be 
reconciled to thy brother, and then come and offer 
thy gifts." The two prayers which follow prepare 
the heart for Holy Communion. 

HOLY COMMUNION. 

1. Annihilation is necessary for the completion 
of a sacrifice ; this takes place in the Unbloody Sacri- 
fice, through Holy Communion. Christ is annihi- 
lated in giving Himself as food for the faithful. And 
as it is the priest through whom Christ the Lord 
offers Himself, so by the Communion of the priest 
the Sacrifice is completed. It is also the wish of the 
Church that the faithful should communicate, so 
that the fruits of the Holy Sacrifice may flow to 
them in richer abundance. 

2. In former times Holy Communion was admin- 
istered to the faithful only at Mass after the Com- 
munion of the priest; out of the Mass only to the 
sick or to captives. 

3. The priest communicates under both forms, 
but the faithful only under the form of bread. Until 
the twelfth century the faithful also communicated 



160 The Holy Saciufice of the Mass. 

under l)oth forms, but only at the Mass, out of the 
Mass, only under the form of bread. Even at the 
Mass it was permitted to those of the faithful with 
whom wine did not agree to refrain from par- 
takini^- of the chalice. ]>oth kinds are necessary for 
the Sacrifice of the Mass ; therefore priests must 
comnuinicate under both forms. 

4. Immediately before Communion the priest 
takes the Sacred Host in his left hand, strikes his 
breast three times with his rii^^ht hand, and repeats 
the words of the Centurion : ''Lord, I am not wor- 
thy that thou shouldst enter under my roof; say only 
the word and my soul shall be healed.'' The Cen- 
turion spoke these words in humility, faith and confi- 
dence, so should priest and people repeat them with 
the same sentiments. 

5. The priest raises the Host to about the height 
of his eyes, and tracing with it the form of a cross 
in front of him, says: ''May the Body of our Lord 
Jesus Christ preserve my soul to life everlascmg. 
Amen." He then stoops down, and resting nis elbows 
reverently upon the altar, receives the Sacred Host. 
After this he stands erect and pauses awhile in 
solemn meditation, with his hands joined before his 
face. 

Next follows the Communion of the Chalice. To 
this end the priest removes the pall from the mouth 
of the chalice, and having made a genuflection as 
before, recites the words, ''What shall I render to 
the Lord for all the good things that He has ren- 



Holy Communion. 167 

dered unto me?" (Psalm cxv). He then takes 
the paten in his hand and gathers up with it 
from the corporal, any loose particles that may 
have remained upon the latter from contact 
with the Sacred Host, all of which he allows 
to drop into the chalice by the aid of the thumb 
and index finger of his right hand. After this 
he places his hand on the chalice, saying : "I will 
receive the Chalice of Salvation and call upon the 
name of the Lord; praising I will invoke the Lord 
and will be safe from my enemies." Then placing 
the paten under his chin with his left hand, and tak- 
ing the chalice in his right, he makes the sign of the 
Cross and communicates with the words : ''May the 
Blood of our Lord Jesus Christ preserve my soul to 
life everlasting. Amen." 

6. The server rings the bell at the words : ''Do- 
mine non sum dignus," just before the priest com- 
municates ; then those desirous of communicating 
advance to the sanctuary rails, where they kneel and 
placing the communion cloth under their chin await 
the approach of the priest. The server in the mean- 
time recites the Confiteor on their behalf, while the 
priest is getting the Sacred Particles ready for dis- 
tribution. Opening the tabernacle he takes the cibo- 
rium, in which the Sacred Particles are kept, and 
places it upon the corporal in front of him ; uncover- 
ing it he makes another genuflection, turns a little 
towards the communicants, and pronounces over 
them the following prayers : "May the Almighty 
and Merciful God grant you pardon, absolution and 



1G8 The Hulv Sachifick of the Mass. 

remission of your sins." While pronouncing this 
form of ahsohition, he makes the si,c:n of the Cross 
over all at the communion railini;', and having" made 
a third ^genuflection takes the cihorium in his left 
hand, and holdiui^ a i)article over it with his right, 
says in an audihle tone: "Behold the lamb of God, 
behold Him Who taketh away the sins of the world." 
''Lord I am not worthy that thou shouldst enter un- 
der my roof ; say but the word and my soul shall be 
healed." The latter ])rotestation he repeats three 
times, then descends to the railing and gives Com- 
munion to the communicants, always beginning at 
the Epistle side. 

Tn administering the Sacrament to each person 
the ])riest says: ''May the Body of our Lord Jesus 
Christ preserve thy soul unto life everlasting. 
Amen." 

7. After Communion the priest holds out the 
chalice to the server, who pours wine into it ; this 
the celebrant drinks, then washes his fingers over 
the chalice, first with wine and then with water. This 
threefold i)urification is to signify that Holy Com 
munion animates, penetrates, and purifies the Church 
the clergy, and the faithful. 

8. After he covers the chalice, the priest read 
the Communion, which is a short antiphon bearing 
upon the feast of the day, and generally taken from^ 
the psalms. In former times it was customary toj 
sing it wath some portions of a psalm, or, if neces- 
sary, the entire psahn. 



s 

J 



W^ The Post Communion. 169 

It is called Communion because it was sang 
while the priest administered Communion. It 
corresponds with the Introit and Offertory ; and 
expresses the special grace which flows from this 
Holy Sacrifice, in addition to the general graces 
which emanate therefrom. 

THE POST COMMUNION. 

1. After receiving Holy Communion priest and 
people offer prayers of thanksgiving for the graces 
received. This is the substance of the prayers which 
follow. As the graces of the day vary, so must also 
our thanksgiving. This special thanksgiving is con- 
tctined in the Post-Communion ; it forms the third 
class of the Collects. The priest offers all the pray- 
ers of the congregation in thanksgiving to God. 

2. The repeated greeting, ''Dominus Vobiscum," 
is an admonition to the faithful that they should 
remain the whole day united with the priest in 
thanksgiving. The Church continues this thanksgiv- 
ing in the prayers of the Breviary, in which this 
greeting often occurs. 

3. The Ite missa est (Go, the Mass is ended) is 
a solemn dismissal of the faithful, and was custom- 
ary in the earliest times. When the Gloria in excel- 
sis is not said, "Benedicamus Domino'' (Let us bless 
the Lord) is said, instead of Ite missa est. Dur- 
ing Advent and Lent, the early Christians nof, only 
assisted at Mass, but also at the Canonical Hours 
which followed. In those days of longer and more 
fervent prayers^ instead of dismissing the congrega- 



170 The Holy Sackifrk of thk Mash. 

tioii thev were invited to l)less the Lord. These 
words have been preserved in the Church to remind 
us that it is necessary to sanctify the holy time of 
penance by prayer. In Masses for the dead there is 
no blessine^ or dismissal, because the people are sup- 
posed to remain for the al)Solution of the body and 
its interment. The priest on such occasions turns 
to the altar, and simply says: '*Requiescat in pace." 
(May he rest in peace.) The Ite missa est is to 
remind us of the second Advent of Christ at the 
Last Judgnient. As the Sacrifice of the Mass begins 
with the Introit and closes with the Ite missa est, 
so the great work of redemption begins with the 
Incarnation of Christ and ends with the day of 
judgment; from thence on, it will be continued in 
heaven as a*sacrifice of praise. 

4. Thereupon the priest says a. short prayer, im- 
ploring mercy for himself and the faithful, then 
kisses the altar and turning to the people blesses 
them, in the name of the Father and of the Son 
and of the Holy Ghost. In Masses for the dead this 
blessing is omitted. He then reads the Gospel of 
St. John. The priest prays for the people and blesses 
tliem, that they may be enabled to walk in the path 
of virtue and obtain strength to overcome the enemy 
in the battle of life. 

AVhen a feast falls on a Sunday, or other day 
which has a proper Gospel of its own, the Gospel 
of the day is read instead of the Gospel of St. Johr 



I 



Mass for the Dead. 171 

IVIASS FOR THE DEAD. 



1. In early Christian times the body of the de- 
ceased was brought to the church, psalms were sung 
and many prayers were said, with readings from the 
Scriptures, which were often continued even during 
the night. From this originated our Office of the 
Dead. In some convents it is still customary to 
pray psalms night and day over the body of the 
departed, and the so-called wakes are relics of the 
early night-watches. 

2. On the third day the faithful assembled again 
at the grave to pray, and offer the Holy Sacrifice of 
the Mass, imploring God to open heaven for this 
soul as He Himself arose from the dead on the third 
day. 

3. The same was done on the seventh day; the 
Creator rested on the seventh day, so the faithful 
implore God to grant eternal rest to the departed. 

4. Also on the thirtieth, and in many places on 
the fortieth day, the people assembled again to ofifer 
prayers and Mass for the dead. This custom dates 
from the Old Testament. 

5. In order that the memory of the departed 
might not be forgotten, the anniversary was com- 
memorated in a similar manner. 

6. These memorial days of the first Christian 
centuries are still retained ; and on the third, seventh 
and thirtieth day, Mass for the dead may, generally, 
be said irrespective of the feast of the day. 



172 The Holy Saciufick of thk Mass. 

7. Masses for the dead are, otherwise, restricted 
to days on which either no feast occurs, or on a 
feast of low rank. It .must not necessarily be a 
Mass of the Dead ; any other Mass may also be 
offered for the departed. In order to gain for the 
doj)arte(l the indulgence of the so-called Privileged 
Altar it is required to say the Mass in black, on 
ihose days permitted by the rubrics. 

8. Ijoth the living and the dead partake of the 
graces bestowed in the Mass, but if the Mass is for 
the dead, the departed receive the more special fruit, 
no matter whether it be said in black or the color of 
the day. A Requiem, however, should more forci- 
bly remind priest and people of the Poor Souls, and 
incite them to pray ardently for their repose. 

9. In Masses for the Dead everything pertain- 
ing to joy is omitted ; also any allusion to the gen- 
eral fruit of the Mass which those present receive, 
so that the attention may be directed entirely to the 
souls departed. It is true that the Faithful receixe 
the general fruits of these Masses, as well as from 
any other Mass, but by the sad mourning ritual the} 
are incited to think more of the departed than of 
themselves. 

The psalm ''Judica me" is omitted, because of the 
w^ords : "J^^^'^re ^^^^ O Lord and why art thou sad, 
O my soul?" The soul for which w^e pray has already 
been judged at the secret tribunal of God, and why 
should we ask the cause of its sadness, when perhaps 
it is exiled from Him Whom it loves ? 



Mass for the Dead. 173 

The Gloria Patri, the Gloria in excelsis, the Alle- 
luia, and the Ite missa est, are not heard in Masses 
for the Dead, because the souls in Purgatory are 
not yet allowed to join in the canticles of the angels. 

The sign of the Cross at the Introit is made by 
the priest with his hand toward the Missal, not over 
himself. Does he bless the altar or the book? No. 
Why then this blessing ? The souls who have been 
recommended to him are in the mind and heart of 
the priest. His one desire is to comfort them, and 
to show this • desire as soon as he goes up to 
the altar he applies to them the blessed fruits of 
the Cross ; he knows how to despoil himself gener- 
ously in their favor. At the end of the Gospel the 
book is not kissed, to signify that the souls of the 
dead have not yet received the ineffable kiss of God ; 
or, again, because having died in the sign of faith 
there is no need for them to profess their belief in 
the Gospel. The Creed is omitted for the same rea- 
son. At the Offertory the priest again does not bless 
the water poured into the chalice ; water is a symbol 
of the Faithful in the Mass, but in Masses for the 
Dead it represents more particularly the souls in 
Purgatory, and the Church in not blessing the water 
wishes to show that she has no jurisdiction over 
those souls. 

The omission of the blessing at the close of Mass 
is also an act of charity on the part of the priest and 
people, who seem to forget themselves and to think 
only of those who suffer — the poor exiles from heav- 
en, for whom are all the merits, all the blessings, all 



174 Thk Holy Sackifick of the Mass. 

the fruits of the sacrifice. At the Agiius Dei the 
"Miserere nobis" (Have mercy on us) is replaced 
by the words: Dona eis requiem (Give them rest). 
In Masses for the Dead it is always them and never 
lis. At solemn High Mass of Requiem incense is 
used at the Offertory, and then only to incense the 
Sacrifice, the altar and the priest, then again at the 
Elevation. The grand awe-inspiring Sequence — 
''Dies irae," which follows the Gradual (after the 
Epistle), is also prayed in solemn Masses for the 
Dead ; in private Masses, however, the recitation of 
this hymn is optional with the priest. The essential 
parts of the Mass are not changed in Masses for the 
Dead. The three principal parts and the entire 
Canon remain the same, excepting the non-essential 
parts above mentioned. It is one and the same 
stream of love which flows continually in the Holy 
Sacrifice, for the dead as well as for the living. 

*The Dies irae, conceded to be one of the grandest hymns 
ever written, has been claimed by many authors ; but the one 
who seems to have the strongest claim is Latino Orsini, com- 
monly called Frangipani, raised to the Cardinalate by his ma- 
ternal uncle, Pope Nicholas III., in 1278. He was known as 
Cardinal Malabranca, and was at first a member of the Domin- 
ican Order. After Cardinal Orsini, the claims to it, on the 
part of Thomas de Celano. of the Order of Franciscans Minor, 
are the greatest. According to Schaff, this marvelous hymn is 
the masterpiece of Latin poetry, and the most sublime of all 
inspired hymns. 



Introduction. 175 



THE SACRAMENTS. 



INTRODUCTION. 



^Wiich the merits of the Sacrifice of the Cross flow 
to us. As the Mass is a continuation of the Sacrifice 
of the Cross, so it is also the central point of the 
Sacraments. 

2. The Catholic Church has at all times taught 
and administered seven Sacraments, because she re- 
ceived this number from Christ through the Apos- 
tles, and because seven correspond to all the spiritual 
wants of man. 

3. The outward signs which we see in the dis- 
pensing of the Sacraments have been established 
partly by Christ and partly by the Church. The signs 
established by Christ are absolutely necessary for 
the validity of the Sacrament ; they are the form and 
matter of the Sacrament. The signs established by 
the Church are not essentially necessary, but by them 
the sublimity of these mysteries become more intui- 
tively evident, as they have great influence on the 
heart of man, making it, thereby, more susceptible 
to the workings of grace, which flow from the Sac- 
raments. 

By the matter of a Sacrament we understand the 
act by which the Sacrament is administered, e. g., 
the pouring of water in Baptism; by the form we 
understand the words which must be spoken, as in 



17(j The Sacraments. 

Baptism the words: '*I baptize thee in the name of 
the Father," etc. 

4. The Sacraments are divided into the Sacra- 
ments of the Dead, and the Sacraments of the Liv- 
ing. Baptism and Penance are called Sacraments 
of the Dead because they give sanctifying grace to 
the soul, and have the power of raising the soul 
from the death of sin to the life of grace. The other 
five Sacraments arc called Sacraments of the Living, 
because those who receive them worthily must be in 
a state of grace; they increase sanctifying grace in 
those who receive them. 

The Sacraments are again divided into those that 
can be received but once, as Baptism, Confirmation, 
and Holy Orders ; and Sacraments that can be re- 
ceived oftener, namely, the other four. 

l)ai)tism, Confirmation and Holy Orders can be 
received but once, because they imprint on the soul 
an indelible character, which always remains. In 
Baptism man becomes a citizen of the kingdom of 
God on earth ; in Confirmation, a soldier, and in 
Holy Orders, an officer of this kingdom. Each of 
these three honors leaves an indelible seal on the 
soul of those who receive them, therefore the graces 
of these three Sacraments can be renewed every mo- 
ment. 

5. The administration of the Sacraments was 
confided by Christ to the priesthood of His Church. 
As the Holy Alysteries upon which Christ has made 
the salvation of the soul depend must be sacredly ad 



1 



Baptism. 177 

ministered, He established the priesthood and en- 
trusted it with the administration of the Sacraments. 
Baptism alone may, in case of necessity, be adminis- 
tered by any one, even by a heretic or Jew, if he 
use the proper matter and form ; even if no necessity 
existed, Baptism so given would be valid, although 
unlawful. Confirmation and Holy Orders are admin- 
istered by the bishop; the other Sacraments by the 
priest. 

The faithful should endeavor to learn the signifi- 
cance of the ceremonies used in administering the 
Sacraments ; this will increase veneration for these 
Holy Mysteries and help to prepare us for their 
worthy reception. 

BAPTISM. 

1. The outward signs established by Christ and 
necessary for the validity of the Sacrament of Bap- 
tism, consist in pouring water three times in the 
form of a cross on the head of the person to be 
baptized, saying at the same time: I baptize thee 
in the name of the Father and of the Son and of the 
Holy Ghost. 

2. The matter of Baptism is the pouring of wa- 
ter. Usually only water that was blessed on Holy 
Saturday or the vigil of Pentecost should be used. 
It is permitted to use Holy Water in case of private 
Baptism, if it is at hand ; if not, then any natural 
un-adulterated water may be used. 



178 The Sackaments. 

3. Christ appointed water for Baptism because: 

( 1 ) Baptism is absolutely necessary for salva- 
tion, and water may be obtained everywhere. 

(2) Water denotes most distinctly the effects of 
I baptism ; as water cleanses the body, so Baptism 
cleanses the soul from sin. 

(3) Water cools and refreshes the body, so 
Baptism cools the glow of evil desires and renews 
the inner man. 

4. The form consists in the words: 'T baptize 
thee in the name of the Father f and of the Son f 
and of the Holy f Ghost." These words must l^e 
pronounced entire and vmchanged by the person bap- 
tizing while pouring the water. If there be a doubt 
as to whether the candidate for Baptism is still alive, 
or may not have been already baptized, then the 
words: 'Tf you still live," or ''if you have not 
already been baptized," 'T baptize thee," etc., must 
be added. 

5. The minister of Baptism is the priest, except 
in case of necessity, as before stated ; when any per- 
son may baptize ; but he must have the intention of 
doing what Christ ordained. 

6. It is an old-established custom of the Church 
to have sponsors ; they act, first, as witnesses, who 
can testify to the fact that the person has received 
the Sacrament of Baptism ; secondly, as security that 
the candidate for Baptism will remain true to the 
faith. Therefore when the one to be baptized cannot 



Baptism. 179 

■Speak, the sponsors must reply to the questions, and 
recite the baptismal vows. Sponsors should also 
provide for the Christian instruction of their god- 
children, if the parents should neglect this duty, or if 
they should be removed by death. Thus a spiritual 
affinity is contracted between the sponsors and god- 
child, as well as his natural parents, which the 
Church regards as an impediment to marriage; 
hence the number of godparents is limited to two. 
One sponsor is indispensably necessary. 

7. In order to fulfill the duties of godparents the 
sponsors must have the following qualities : 

(i) The sponsor, if there be but one, must be 
of the same sex as the godchild. 

(2) He should be an adult and have been con- 
firmed. 

(3) He should be well instructed in his faith, 
and lead a virtuous life. 

On the other hand the following persons cannot 
be sponsors : the parents of the one to be baptized, 
non-Catholics, the excommunicated, persons of ill 
repute, or those ignorant of the truths of their reli- 
gion, nor members of Religious Orders. These can- 
not fulfill the duties of sponsor. All sponsors should 
seriously consider their obligations and perform 
them conscientiously. 

8. In the first Christian centuries when mostly 
adults were solemnly baptized, the vigils of Easter 
and Pentecost were set apart for the reception of 



180 The Sacraments. 

Baptism, because man, through Baptism, rises to a 
new spiritual Hfe and becomes the temple of the Holy 
Ghost. Nowadays as mostly infants are baptized, 
they should be baptized as soon as possible after 
birth, because the newly born hover between life and 
death. In remembrance of the early solemn Baptism 
at Easter and Pentecost, baptismal water is still 
blessed on the vigils of these feasts. 

9. The Sacrament of Baptism is to be adminis- 
tered in the Church. In former times the so-called 
baptistries, or small chapels, were used for this pur- 
pose. Instead of these we have now the baptismal 
fonts. Only in case of necessity is it allowed to bap- 
tize in private houses. Nearly all the Sacraments 
are administered in the Church, therefore it is but 
proper that the first Sacrament should be adminis- 
tered there. 

BAPTISMAL RITE. 

I. The Baptismal Rite consists of three parts: 
(i) The ceremonies at the Church door, which 

represent to us the liberation of the candidate from 

the slavery of sin and Satan. 

(2) The ceremonies from the entrance into the 
church to the Baptism, which form the approximate 
preparation and the Baptism itself. 

(3) The ceremonies after Baptism; these are to 
remind the baptized that he should faithfully pre- 
serve the graces bestowed in Baptism until death ; 
these graces exert a sacred power, and enable the 
ba])tizcd to fulfill the duties invoK^ed. 



Baptismal Rite. 181 

2. The priest vested in violet stole meets the child 
at the church door, because it is still a child of 
wrath and has not yet the right to enter into the 
house of the children of God. Baptism is the door 
to the threefold sanctuary of grace, the Church and 
of heaven. 

3. The name of a Saint is given to the child. 
This custom originated in the first Christian cen- 
turies and has a beautiful significance. 

It indicates that the person baptized has been 
made a child of God, and incorporated into the com- 
pany of the Saints. The Christian should recall his 
baptismal vow, as often as he hears his name. This 
name is also a mark of honor and of grace. In the 
Sacred Scripture the giving of a name was always a 
mark of special grace or gift, so also man, through 
Baptism, is raised to the dignity of a Christian — 
becomes a sacerdotal king. 

By the baptismal name the child receives a spe- 
cial patron, a powerful intercessor in heaven, and a 
inodel for imitation. The Christian should daily im- 
plore the protection of his patron saint, and as often 
as he hears his name he should remember that he is 
in communion with the saints in heaven, where, one 
day, he will also be united with them forever. 

4. The priest then addresses some questions to 
the one to be baptized, or to his sponsors, on faith, 
etc. This is in remembrance of the religious instruc- 
tion which formerly preceded Baptism. He breathes 
upon him three times. God breathed the breath of 



182 The Sacraments. 

life into Aclani. Through Baptism sin is expelled 
from the soul and supernatural life is received. 
Christ imi)arted the Holy Ghost to His Disciples by 
breathing upon them. In like manner, by Baptism, 
man becomes the temple of God. 

5. The priest then makes the sign of the Crossf i 
on the forehead and breast of the candidate, as a 
sign, that will, and understanding must first ])e 
blessed, and made subject to the doctrine of the 
Cross, if man would become and remain a temple 
of God. Do not be ashamed of the Cross which 
you have borne on your forehead since your Bap- 
tism. 

6. The priest lays his hand upon the one bap- 
tized, to show that he is now placed under the pow- 
erful protection of the Holy Ghost. 

7. Finally, salt is placed on his lips, to denote 
preservation from the temptation of sin. Salt pre- 
serves from corruption, gives a savory taste to food, | 
ci\\(\ is a symbol of wisdom. In like manner, man is 
freed from the corruption of sin by Baptism, re- 
ceives a relish for good works and is inspired with 

a desire for the wisdom of the Cross. The priest 
previously blesses the salt, imploring for the one to 
be baptized all the graces symbolized by the salt. 

8. The priest now solemnly exorcises the child ; 
this is a renunciation of Satan. According to Leo 
the Great, this exorcism was established by the 
Apostles. It is a powerful command in the name 



Baptismal Rite. 183 

of God for Satan to depart, that the Holy Ghost 
may dwell in this soul. At the close of the exor- 
cism, the priest makes the sign of the Cross on the 
forehead of the child, a shield, as it were, against 
the infernal powers. 

9. Laying the stole upon the child he leads him 
into the temple of God. Priest and sponsors at the 
same time repeat aloud the Apostles' Creed and the 
Our Father. The stole is a sign of the power of the 
Church, by which the priest grants the child oermis- 
sion to enter the Church, after having been liberated 
from the kingdom of Satan. The Apostles' Creed 
and the Our Father are prayed here in commemora- 
tion of the Catechumens, who in early Christian 
times were permitted to learn the Apostles' Creed 
and the Our Father, only after they had been pre- 
pared for Baptism. As the Church is a house of 
prayer, we should always enter it with sentiments 
of faith and devotion. 

10. The ceremonies at the baptismal font form 
the immediate preparation for Baptism ; they begin 
with the second exorcism. 

This exorcism is to free the person forever from 
the power of Satan. The priest, here, anoints the 
nostrils and ears with spittle. As Christ restored 
sight to the blind, and made the dumb to speak, 
touching with spittle, so shall the external senses be 
withdrawn from the power of Satan, and opened for 
the service of God. 



184 TiiK Sackamknts. 

11. Then follows the abjuration, which in the 
first Christian centuries was very solemnly per- 
formed. By the ceremonies and prayers preceding 
this act of exorcism, the Church liberated the candi- 
date from the slavery of Satan, but now he must 
solemnly renounce the Prince of Darkness himself, 
and therefore renounces Satan, all his works and all 
his pomps. By this abjuration the person frees 
himself not only from the Spirit of Darkness, but 
also enters into a covenant that he will fight against 
him to guard himself from his wiles. 

12. To make him a soldier of Christ, he is 
anointed on the breast and shoulders with the Oil of 
the Catechumens. Anointing on the breast denotes 
the interior combat, because the breast or heart is 
the seat of evil desires ; betw^een the shoulders de- 
notes the outward combat. 

13. The priest now^ exchanges the violet stole 
for a white one. So far, the object of all the cere- 
monies and prayers was the expulsion of Satan and 
the extermination of sin ; therefore the penitential 
color was used. The ceremonies following and the 
prayers show^ the state of innocence, joy, and justice 
which are accomplished by Baptism ; therefore 
white, the color of joy and innocence, is used. 

14. The priest then addresses three questions on 
faith in God the Father, God the Son and God the 
Holy Ghost. Faith and Baptism must, according to 
the w^ords of Christ, be united, at least w^ith an adult. 
Faith in the three Divine Persons must be confessed. 



Baptismal Rite. 185 

because this mystery of the Holy Trinity includes 
the foundation and summary of Christian faith. 

This confession of faith forms with the preceding 
abjuration the baptismal covenant, or vow. In this 
covenant the person renounces sin, and promises 
God to remain true to the living faith. On the other 
hand God grants him forgiveness of all sin, His 
grace upon earth and eternal happiness in heaven. 
The Christian should bear this covenant in mind, and 
often renew his baptismal vows. 

15. As man is to receive Baptism of his own 
free will and not by compulsion, the priest asks : 
''Wilt thou be baptised T' 

16. Then follows the Baptism itself, which is 
administered either by a triple immersion, pouring or 
sprinkling of water. In the early ages of the Church, 
Baptism was administered by immersion, in special 
chapels, or so-called baptistries. In the Western 
Church, the rule now is to baptize by pouring water 
three times in the form of a cross, while pronouncing 
the words : I baptize thee, ''N,'' in the name of the 
Father f and of the Son f and of the Holy f 
Ghost. The sign of the Cross is used because Bap- 
tism has its efficacy from the death of Jesus on 
the Cross. Baptism by sprinkling is only permitted 
in case of necessity. 

17. After Baptism the top of the head is anoint- 
ed with chrism in the form of a cross, for the fol- 
lowing reasons : 



180 TlIK Sackamknts. 

(i) Aiiointiiii^- denotes strength, and here signi-llj 
fies the power of the Holy Ghost, who has imparted 
the baptismal graces. 

(2) Kings and priests are anointed. Therefore 
this anointing denotes the majesty of the name 
Christian and its divine calling, for the one baptized J il 
partakes of the royal and sacerdotal dignity of^ ' 
Christ ; he shonld rule over all the inclinations of 
his heart, and daily offer sacrifice to God by prayer, 
mortification, etc. 

(3) Churches, altars, chalices, etc., are also 
anointed at their consecration. In like manner the 
Christian by baptism becomes the temple of God the 
Pioly Ghost, and a vessel for the reception of the 
Body and Blood of Christ. 

The head is anointed to denote the consecration 
and coronation of the Christian. The priest then 
says: 'Teace be with thee.'' Baptism brought peace 
into the heart, and it will remain there so long as 
the baptismal grace is preserved. 

18. A white dress or cloth is placed on the 
baptized, to denote the innocence and purity which 
the Christian has received in Baptism ; it is the wed- 
ding garment which he should bring unsullied to 
the judgment seat of God. Venial sin sullies this 
dress ; mortal sin rends it asunder. 

19. A burning candle is then placed in his hand 
or that of his sponsor, to signify that he is now 
free from the darkness of sin, and lives in the light 
of grace. 



Baptismal Rite. 187 

The burning candle is, furthermore, a symbol of 
the three Theological virtues which in Baptism are 
infused into the soul, for hght is an emblem of 
faith; the flame signifies hope, and the consuming 
* fire, love. The candle is held, to signify that he 
should shine befor/^ men, by his virtues and good 
works. 

Finally, the burning candle should remind us of 
the lighted lamp, with which the Christian, like the 
wise Virgins, should be prepared to meet the Divine 
Bridegroom. 

Only when he has carefully preserved this light 
through life will he be prepared to die consoled, with 
the blessed candle in his hand. 

20. The priest finally dismisses the one baptized 
with the words : ''Go in peace and the Lord be with 
thee.'' This is the sacred wish of the Church, that 
the baptized may faithfully preserve that peace 
which he received in Baptism and remain in union 
with the Lord. 

21. Most of these ceremonies are from the first 
centuries of Christianity, as the testimony of the 
Fathers go to show. Thank God daily for the price- 
less grace of Baptism, frequently renew your bap- 
tismal vows, every Sunday and especially on the 
anniversary of your baptism. Treasure your bap- 
tismal innocence as the most precious gift on earth. 



188 The Sacraments. 

CONFIRMATION IN GENERAL 



I 



1. The word Confirmation comes from the Latin 
and means to strengthen, because by this Sacrament 
the soul is strengthened l)y the Holy Ghost in the 
profession of the faith, and in the practice of all, 
Christian virtues. 

The diflference between Baptism and Confirma-j 
tion is, that the Holy Ghost is given us in Baptisr 
to free us from sin ; in Confirmation to perfect us ir 
virtue ; the sacrament of Baptism makes us Chris-j 
tians ; Confirmation makes us perfect Christians ; bj 
Baptism we are made children of God, by Confirma-j 
tion we are made soldiers of Jesus Christ. FinallyJ 
in Baptism we are purified, in Confirmation we are! 
armed. 

2. The visible signs of this Sacrament instituted 
by Christ are : the imposition of hands, and the 
anointing of the forehead with Chrism. This forms 
the matter of the Sacrament as expressed in the 
\\ords spoken while anointing: "I sign thee with 
the sign of the Cross, and I confirm thee with the 
Chrism of Salvation, in the name of the Father and 
of the Son and of the Holy Ghost, Amen." 

3. The ordinary minister of Confirmation is a 
bishop, because, as Holy Scripture testifies, the 
Apostles administered this sacrament. In extraor- 
dinary cases the Pope may empower priests to ad- 
minister Confirmation, as sometimes occurs in mis- 
sionary heathen countries. 



Confirmation. 189 

4. The sacrament of Confirmation may be val- 
idly received by all who have been baptized; except 
in case of necessity, children who have not attained 
the age of reason, or who have not been sufficiently 
instructed at least in the most important articles of 
faith should not be confirmed. 

5. The person to be confirmed has a sponsor, 
who not only presents him to the bishop but should 
also assist him in faithfully practicing the graces 
conferred in Confirmation. He should see that his 
godchild is well grounded in the faith, and lives up 
to its teachings ; he should, furthermore, by his own 
example guide him in the path of virtue, and assist 
liiin by word and deed against the assaults of the 
enemy. 

The sponsor should possess the following qual- 
ities : 

( 1 ) He should be old enough to fulfill the 
duties of sponsor. 

(2) Of the same sex. 

(3) He should have been confirmed, and well 
instructed in the faith. 

(4) The sponsor in Confirmation should be dif- 
ferent from the one in Baptism. Parents or Relig- 
ious cannot be sponsors. Neither can criminals, in- 
fidels or the excommunicated, because all these can- 
not fulfill their duties as sponsor. The sponsors in 
Confirmation, contract, like the sponsors in Baptism, 
a spiritual affinity with the godchild and its parents. 



100 The Sacra mknts. 

in some dioceses, however, it is customary to 
liave only one or two persons act as sponsors for a 
wliole class, a man for the male, and a woman for 
llie female parties. 

6. It is usual for the person receiving Confirma- 
tion to take a new name, which ought to be the name 
of some saint, whose virtuous example he should 
strive to imitate. He has, thereby, a new interces- 
sor in heaven and a new model in the spiritual com- 
bat on earth. 

CEREMONIAL OF CONFIRMATION. 

1. Since the Sacrament of Confirmation should 
be received only in the state of grace, the person to 
be confirmed must previously go to Confession and 
receive Holy Communion, or at least have made a 
good Confession. If possible, he should also assist 
at Mass, and awaken a great desire for the coming 
of the Holy Ghost. 

\Mien Confirmation begins, all should kneel, like 
the Apostles, to await in humility and prayer, the 
coming of the Divine Spirit. 

2. The l)ishop prays for the seven gifts of the 
Holy Ghost, while extending his hands over those 
who are about to be confirmed, to signify that the 
1 [oly Ghost takes them under His protection, and is 
about to replenish them with His graces. 

3. Tlien each one is presented to the bishop who 
anoints hini on the forehead with Chrism in the 



Ceremonial of Confirmation. 191 

form of a cross, while saying the words : I confirm 
thee with the Chrism of salvation, in the name of the 
Father, and of the Son and of the Holy Ghost, 
Amen. Then he gives him a stroke on the cheek, 
saying : Peace be with thee. During the ceremo- 
nies the sponsor stands behind the one to be con- 
- firmed and puts the right hand on the one being con- 
firmed. 

When all have been confirmed they should kneel 
down ; while the bishop says the final prayer and 
gives them his blessing, before which no one should 
leave the church. 

4. The Chrism, blessed annually by the bishop 
on Holy Thursday, consists of olive oil and balsam. 
Oil penetrates the body, so the Holy Ghost pene- 
trates the soul ; it heals wounds, so Confirmation 
eflfaces venial sin. It also strengthens ; the athletes 
of old rubbed their limbs with oil to strengthen them 
for the combat ; in like manner Confirmation 
strengthens the Christian to combat for Christ. Oil 
softens and mitigates, and is an emblem of charity,, 
which the Holy Ghost increases in the soul. 

Fragrant balm is mixed with the oil to signify, 
that he who is confirmed, receives the grace to pre- 
serve himself from the corruption of the world, and 
to send forth by a pious life the sweet odor of vir- 
tue. 2 Cor. H 15. 

5. The bishop makes the sign of the Cross on the 
forehead, not alone because all Sacraments are min- 



192 The Sacraments. 



^>i 



istcred in tliis form, but especially because the Cross 
is the insignia of the Christian, the distinguishing 
mark which characterizes the soldier of Christ. 

6. The Cross is made upon the forehead because 
tlie forehead is always open to view, and he should 
always be ready to profess his faith openly before 
the whole world ; as the Apostles did on Pentecost. 

7. The stroke on the cheek confers as it were, 
knighthood upon the young Christian, whereby he 
is enrolled in the grand army of the Heavenly King, 
and from now^ on is a soldier of Christ. He must 
he ready to suffer persecution and contempt for 
Jesus' sake. 

The bishop gives the stroke on the cheek while 
saying: ''Peace be with thee," thereby expressing 
that the Spirit of Peace has taken His dwelling in 
your heart. Never drive Him from you by sin. If 
you battle bravely, and suffer patiently, He will al- 
wavs remain with you. 



THE HOLY EUCHARIST. 

The Holy Eucharist may be considered in the 
threefold relation of Sacrifice, Holy Communion 
and the real presence of Christ in the Blessed Sacra- 
ment. The Sacrifice of the Mass has been already 
explained ; tlie explanation of the other parts is as 
follows : 



Holy Communion. 193 

HOLY COMMUNION. 

1. In the first Christian centuries the faithful 
usually received Holy Communion during Mass, 
after the communion of the priest. The sick and 
prisoners, however, were allowed to receive out of 
Mass. Men received the Holy Sacrament in the hol- 
low of the right hand, supporting it with the left in 
the form of a cross, and in this manner conveyed it 
to the mouth. The women did the same, but on the 
right hand was spread a small white cloth made 
specially for this purpose, on which the Sacred Host 
was laid. However, since the middle of the sixth 
century it is customary to receive Holy Communion 
on the tongue. The Sacred Blood, which in the first 
centuries of Christianity was also given to the laity, 
was administered by means of a tube, and often out 
of the chalice itself. 

2. It was the custom, in early times, to commu- 
nicate daily, but as love of God gradually waxed 
cold, the faithful went less frequently to Holy Com- 
munion. Although the Christians in the fourth cen- 
tury communicated at least once a week, in the thir- 
teenth century, 121 5, the Church was compelled to 
enforce the command that all the faithful were to re- 
ceive Holy Communion at least once a year, and that 
about Eastertime. This command is still in force. Al- 
though this is the extreme limit which the Church 
allows, the zealous Christian, however, will not be 
content with this practice alone ; but according to the 



H)4 The Sacraments. 

example of the first Christians will endeavor to 
communicate often, at least once a month. 

3. Since the Christian in Holy Communion re- 
ceives into his heart the greatest gift of God, yea, 
even the Dispenser of all graces, he is bound to 
receive this Sacrament only after careful prepara- 
tion. He should prepare both body and soul for a 
worthy reception of Holy Communion. IJis soul 
should ])e in the state of sanctifying grace or at 
least he should have made a good confession. To 
receive Holy Communion when one is conscious of 
having committed a mortal sin, is to incur the guilt 
of sacrilege. We should endeavor to purify our- 
selves from every venial sin, and even from ever\ 
attachment to sin. Although venial sin does noi 
make our Communion unworthy, it hinders the 
workings of grace. We should, furthermore, prepare 
for Holy Communion by prayer, acts of self-denial, 
works of mercy, and awaken acts of faith, hope, hu- 
mility and love. The better the preparation, the 
greater the plenitude of graces. 

Our body must be prepared by fasting from 
midnight. This command originated in the early 
days of Christianity, and is to be strictly observed. 
No person is allowed to receive Holy Communion 
and no priest is permitted to say Mass, after hav- 
ing partaken of food whether solid or liquid, no 
matter how little it may have been. Only those who 
are in danger of death may receive Holy Commu- 
nion after having partaken of food, but even those 



Holy Commu:n^ion. 195 

who are sick and ^not in danger of death, must 
communicate fasting. 

This command is out of respect to the Body of 
our Lord. Fasting also increases devotion, and 
adds materially to the preparation for Communion. 

Our dress should be clean and suited to our 
station. We should, if possible, wear better gar- 
ments than those in daily use, and be modestly 
dressed. Pope Innocent XI in 1683, expressly for- 
bade Communion to be given to women immodestly 
dressed. 

4. Thanksgiving after Communion is also of 
great importance. As soon as we have received 
our Lord, we should occupy ourselves exclusively 
with this Heavenly Guest, in order to show him our 
love, and to lay before Him all of our own wants 
and necessities, as well as the wants of our Holy 
Church, and our family. Our thanksgiving should 
last at least a quarter of an hour, for so long, at 
least, our Lord remains in His humanity within 
us. If obliged to expectorate we should never 
eject the saliva on the ground; but, if it cannot be 
avoided altogether, we should use the handkerchief. 

5. Holy Communion produces in a soul well pre- 
pared, wonderful gifts of grace, (i) It sustains 
the spiritual life, it preserves the soul from the spir- 
itual death of sin, and endows it with strength to re- 
sist the temptations of the Evil One; (2) it in- 
creases sanctifying grace, filling the soul with a holy 



IOC) The Sacraments. 

joy and longing, and promotes the virtues, espe- 
cially charity and purity. (3) Furthermore, it leads 
the spiritual life to perfection, and the soul by her 
intimate union with Christ attains the most intimate 
communion with the Church Militant, Suffering and 
Triumphant ; her glory in heaven is more assured 
and increased ; even the body which now partici- 
pates in the graces of the soul, is more and more 
sanctified by the Bod)' of our Lord and will one 
day partake of the eternal glory of the soul. We 
should therefore go frequently, and well prepared 
to Holy Communion. 

6. The Ritual for Holy Communion is essen- 
tially the same, whether it be administered during 
Mass or out of Mass. It is always considered as 
belonging to the Mass, therefore the priest when 
giving Communion always wears a stole the same 
color as the vestment of the day. The Council of 
Trent expressed the wish, that Holy Communion 
should be connected, as much as possible, with the 
Sacrifice of the Mass. The following is the rite : 

(i) The server says the Confiteor, while the 
priest takes the ciborium out of the tabernacle and 
uncovers it. Then the priest says two prayers, a 
form of absolution. The Church would admonish us 
thereby, that no one should approach the table of 
the Lord unworthily, but should prove and purify 
himself. It was fomierly a prescribed custom that 
the people should on the day of Communion, wash 
hands and feet and appear in finer garments at the 



Holy Commujsion. 197 

table of the Lord. We should communicate with 
the greatest veneration and the purest of hearts, 
therefore the Confiteor is recited and absolution, 
again given. 

The two prayers which the priest says over the 
communicants after the Confiteor contain not a real 
sacramental absolution such as is given in the Sac- 
rament of Penance, but it is a blessing of the 
Church, a Sacramental, which purifies contrite 
hearts from venial sin. These prayers are said in the 
plural, even if only one were to communicate ; be- 
cause they apply as well to all present who commu- 
nicate spiritually, since they also partake of the 
graces dispensed in the Sacrament. 

(2) The priest raises a Host above the ciborium, 
showing it to the people with the words once used 
by John the Baptist calling his disciples : ''Behold 
the Lamb of God who taketh away the sins of the 
World.'' By these words, our hearts should be 
moved to make an act of lively faith in the real 
presence of Christ under the form of bread. 

(3) He then repeats three times the words of 
the Centurion of Capharnaum : ''O Lord I am not 
worthy that thou shouldst enter under my roof, 
speak only the word and my soul shall be healed.'' 
These words repeated three times by the priest 
should admonish us to make acts of faith, hope, 
charity and humility, and we should be entirely 
penetrated with these sentiments. 



198 TiiK Sackaments. 



M 



(4) In administering Holy Communion, the 
priest makes the sii^n of the Cross with the Sacred 
Host over each communicant while saying the 
words : "The body of our Lord, Jesus Christ, pre- 
serve thy soul unto life everlasting, Amen." The 
sign of the Cross denotes that all the Sacraments 
receive their efficacy from the death of Jesus on thr 
Cross. 

(5) When Holy Communion is given out of the 
Mass, the priest again gives the blessing at the 
close, that the Holy Communion may produce the 
greatest possible fruit m our souls. Xo further 
ceremony is used, so that the faithful may not be 
detained from immediate intercourse with their lov- 
ing Redeemer who now^ dwells within their hearts. 
W^ould to God that every one would make use of 
these precious moments of grace. "How much 
those lose," exclaims St. Alphonsus, "who neglect 
to implore graces after receiving Holy Commu- 
nion." 

7. The Rubrics for administering Holy Com- 
munion as Viaticum differ somewdiat from those to 
be observed under ordinary circumstances. First 
of all, the person need not be fasting, again, the 
priest uses the form: "Receive brother (sister) the 
Viaticum of the body of our Lord Jesus Christ, who 
will protect you from the Evil One and lead you 
to life everlasting." From these words we see that 
the purpose of the Viaticum is to strengthen the 
dying in his conflict with the spirits of darkness, and 



Adoration of the Blessed Sacrament. 199 

to facilitate his entrance into heaven. Any one dan- 
gerously sick should not delay to receive the Last 
Sacraments; he will thereby the more easily regain 
his health, or be the better prepared to die. 

8. The zealous Christian will often communicate 
spiritually, by awakening within his heart an ar 
dent desire to be intimately united with Christ in the 
Blessed Sacrament. It is not difficult to make a 
Spiritual Communion ; we should recollect ourselves 
for a few moments, place ourselves in spirit before 
the tabernacle, make an act of contrition and con- 
sider how ardently Christ desires to bestow the 
treasure of His love upon us, then say ''Lord Jesus, 
come I beseech Thee, into my heart'' ; finally thank 
Him and implore new graces. 

We may communicate spiritually every hour of 
the day, more particularly during Mass or when 
passing by a church. As we take corporal food 
three times a day, so do many Christians receive 
Communion spiritually three times a day or even 
oftener. 

ADORATION OF THE BLESSED 
SACRAMENT. 

I. Out of love for Jesus, every Christian should 
endeavor to visit Him in the mystery of His love 
as often as possible, and before the tabernacle re 
new his faith, inflame his love, and adore his God in 
union with the Angels, who invisibly hover around 
the altar. He should ponder on some incident in the 



200 TiiK JSackaments. 

life or sufferings of our Lord; place his own wants 
and those of others before Him, make good resolu- 
tions, communicate spiritually, and recommend him- 
self to the ]^>lcssed Virgin. "Visits to the Blessed 
Sacrament" by Alphonsus Ligouri may be very ap- 
propriately used on such occasions. 

2. To render proper adoration and veneration 
to our Lord in the Blessed Sacrament, confraterni- 
ties of Perpetual x\doration have been established 
for over two hundred years. 

Tabernacle societies have also been established 
in our time, which besides visiting the Blessed Sac- 
rament, make it a rule to furnish poor churches 
with a proper habitation for the Blessed Sacrament, 
by providing altar furnishings, etc. 

3. The Forty Hours' Adoration is a special 
devotion in atonement for all the insults offered 
to our Lord in the Blessed Sacrament. It was in- 
troduced about the middle of the XVI Century, in 
commemoration of the forty hours during which 
the sacred body of Jesus lay in the sepulchre, from 
His death to His resurrection, and through this 
union of prayers to avert some calamity. St. Philip 
Neri w^as the most zealous promoter of this devo- 
tion. 

In the middle of the XVIII century. Popes Ben- 
edict XIV and Clement XIII, ordained that the 
Forty Hours' Adoration should be held throughout 
llic entire Catholic w'orld on the so-called Carnival 



Adoration of the Blessed Sacrament. 201 

days, in expiation of the sins committed on those 
days. For this purpose the Blessed Sacrament is 
exposed for adoration forty hours, on three succes- 
sive days, the Adoration being closed with proces- 
sion and solemn Benediction. By a rescript dated 
Dec. lo, 1857, Pope Pius IX granted, among other 
modifications, the omission of the procession even 
inside the church if it cannot be properly held. 
Whosoever on these three days participates in the 
Adoration and receives the Sacraments can obtain 
a plenary indulgence, which may be applied to the 
souls in Purgatory (Benedict XIV, January, 1748). 

4. In olden times exposition of the Blessed Sac- 
rament was not known. Even as late as the XIV 
century the faithful could see the Sacred Host only 
at the Consecration and at Communion. Just as 
little was Benediction with the Blessed Sacrament 
given. It is only since the institution of the feast 
of Corpus Christi that the Blessed Sacrament was 
more frequently exposed for public veneration. The 
more the love for Jesus waxed cold, the more He 
revealed His love for man to draw him to Him- 
self. The Church prescribes that the altar on which 
the Exposition takes place, must be ornamented in 
festal array, adorned with flowers and illuminated 
with many candles. Faithful worshipers should 
never be wanting; they are the richest ornament of 
the Lord. At the close of the Exposition, just be- 
fore Benediction, the last tvv^o verses of the ''Pange 
Lingua'' are either prayed or sung. During the 



202 TiiK Sacraments. 

last verse or after it, the priest incenses the Blessed 
Sacrament, then, sings or prays the versicle and the 
oration of the Rlessed Sacrament. Putting on the 
hencdiction veil he ascends the altar and gives the 
I'cncdiction in solemn stillness, in the form of a 
cross. The incense which envelopes the altar as 
with a cloud, admonishes the faithful to be devout 
and reverent, in order to obtain the blessings be 
stowed by the Blessed Sacrament. The priest takes 
hold of the monstrance with his hands covered by 
the ])enediction veil, that he may not touch it with 
bare hands, thereby denoting his humility and re- 
spect. This solemn Benediction is an awe inspiring 
moment in Catholic worship ; a ricJi stream of grace 
and mercy flow^s from the Blessed Sacrament into 
the hearts of the worshipers, but only in proportion 
to the purity and susceptibility of their souls. 

THE SACRAA^ENT OF PENANCE. 

I. The Sacrament of Penance was given us by 
Christ in order to obtain remission of sins committed 
after Baptism ; whoever receives this Sacrament fre- 
quently, will find an excellent means of rooting out 
sin and implanting virtue in the heart. In the first 
centuries of the Church a private and a public con- 
fession was customary. When the Christian had 
confessed his sins privately, the priest could oblige 
him to make a public confession of some of his 
sins ; but only such as were publicly committed. By 



II 



The Sacrament of Penance. 203 

this public confession he was to dp penance and re- 
pair the scandal given. Secret hidden sins dare not 
be publicly confessed. In the course of time, pub- 
lic penance was abolished and public confession also 
ceased. 

2. The visible sign established by Christ, which 
constitutes the matter of the Sacrament of Penance, 
is the contrite confession of sins, and the absolution 
pronounced by the priest, is the form. 

3. The effects of this Sacrament are very con- 
soling. ( I ) All sins, without exception, can be for- 
given in the Sacrament of Penance, if the penitent is 
heartily sorry and makes a good confession. (2) The 
eternal punishment due to sin is remitted, and the 
temporal in part. The greater the penitent's sor- 
row, and his desire to do penance, the more readily 
will the temporal punishment due to sin be remitted. 
(3) Sanctifying grace which has been lost by mortal 
sin returns to the soul, and all the merits of good 
works performed previous to committing mor- 
tal sin revive again. He who has only venial sins 
to confess receives an increase of sanctifying grace 
in the Sacrament of Penance. (4) The grace of 
assistance is also received in Confession; the peni- 
tent receives strength to overcome temptation and 
to continue in the practice of virtue. 

4. But to experience these effects, the penitent 
must prepare himself properly, so that he may go to 
confession with befitting sentiments of contrition 
and make a good confession. He should therefore 



204 The Sacka.mkms. 



11 



first implore the assistance of the Holy Ghost, sin- 
cerely examine his conscience, and especially ex- 
cite in his heart true contrition for his sins ; make 
a firm resolution of amendment, and avoid the occa- 
sions of sin for the future. Then go to confes 
sion and candidly confess his sins without reserve 
obey the instructions of the. priest and faithfuU 
perform the penance imposed. 



i 



RITE OF THE SACRAMENT OF PENANCE. 

1. In administering the Sacrament of Penance, 
the priest is vested with a surplice and purple stole, 
to remind the faithful that he is the ambassador of 
God, endowed with supernatural power to dispense 
this Sacrament. The priests sits, to show his judicial 
authority. The violet color denotes the penitential 
spirit, without which no remission of sin is possible. 

2. The priest receives the penitent on his en- 
trance into the confessional with the benediction : 
"May the Lord be in thy heart and on thy lips, that 
thou mayest truly and humbly confess thy sins in 
the name of the Father and f of the Son and of 
the Holy Ghost, Amen." The priest prays thereby, 
that the penitent may have the grace to make a good 
and contrite confession. This is a short summary 
of the prayers, which the priest formerly prayed be- 
fore confession for the penitent. He makes the sign 
of the Cross at the same time over the penitent, who 
also blesses himself. This sign here has besides the 



Rite of the Sacrament of Penance. 205 

general significance of a blessing, also the special 
meaning, that the forgiveness of sin can only be 
obtained through the merits of Jesus Crucified. 

3. The penitent then confesses his sins kneeling, 
for this is the posture proper for an humble con- 
trite sinner. Then he listens attentively to the ad- 
vice and instruction of the priest, answers his ques- 
tions humbly and candidly, is careful to notice the 
penance, then makes an act of contrition while the 
priest gives the absolution. 

4. The absolution itself consists of three parts : 

( 1 ) The usual absolution, the same as the priest 
prays before giving Communion to the Faithful, but 
while he there uses the plural, here he uses the 
singular number, ''May the Almighty God have 
mercy on thee, forgive thee thy sins, and bring thee 
to life everlasting, Amen." 

''May the Almighty and merciful Lord grant 
thee pardon, absolution and remission of thy sins, 
Amen.'' 

(2) Then follows the remission of the canonical 
censure. 

May our Lord Jesus Christ absolve thee, and I, 
in His stead, release thee from all ban of excommu- 
nication and interdict, so far as I may, and so far 
as required by thee. 

(3) Then finally the Absolution proper, 'T ab- 
solve thee from thy sins in the name f of the Father 
and of the Son and of the Holy Ghost, Amen.'' 



206 TuK Sacraments. 

5. This formula of absolution is a summary of 
the ancient [)ractice customary in the early Church. 
As at that time a cloul)le confession was customary 
(a secret and an open confession) so a double abso- 
kition was in use. After a secret confession, absolu- 
tion was given with the imposition of hands; the 
penitent received thereby, remission of his sins and 
was readmitted into communion with God. After 
public confession, canonical penance was imposed to 
atone for the temporal punishment due to sin. After 
the public penance had been performed, a form 
of absolution was again given, by which the peni- 
tent was freed from all sin and punishment of sin, 
and once more received into full communion with 
the Church. This act w^as called reconciliation. 

When public confession and canonical penance 
ceased, these two kinds of absolution w^ere epitom- 
ized into the form now in use. 

The first part, the absolution, reminds us of 
that absolution given after secret confession. *As 
the priest then placed his hands on the penitent 
so the confessor now raises his right hand as a sign 
that he has power, as God's representative, to remit 
sin. 

The second part, the remission of the canonical 
censure, is a reminder of the second absolution or 
reconciliation, after the public penance had been per- 
formed. It is now more of a reconciliation and 
reunion with the Church, and is imparted before the 
absolution proper. The penitent enters at once into 



d 



EiTE OF THE Sacrament of Penance. 207 

the full enjoyment of all the means of grace in the 
Church; the remission of temporal punishment due 
to sin is left to his own zeal in making use of the 
treasure of indulgences. 

The third part contains the absolution proper, by 
which the efficacy of the Sacrament, the forgive- 
ness of sin takes place. 

6. After the absolution, the priest says a special 
prayer, asking that the penitent now. freed from sin 
by the Passion of Christ, through the merits of the 
Blessed Virgin, by his own good works and suffer- 
ings, may obtain remission of temporal punishment, 
an increase of grace, and a special reward in 
Heaven. 

By an indulgence is meant the remission of the 
temporal pvinishment due to us on account of our 
sins. Every sin, however grievous, is remitted 
through the Sacrament of Penance, or by an act of 
perfect contrition, as regards its guilt and the eternal 
punishment due to it. But the debt of temporal pun- 
ishment is not always remitted at the same time. 
This latter is done away with by deep penitence, or 
by works of satisfaction, e. g. prayers, alms, fasting, 
etc. 

To gain an indulgence it is necessary to be in a 
state of grace, otherwise good works can only con- 
duce to the conversion of him who performs them, 
and are valueless for the remission of temporal pun- 
ishment. 



( 



20S Thk Sachamknts. 

The Churcli grants indulg-cnccs for the recital 
of certain prayers, for visiting certain holy places, 
for the use of certain sacred things, l^esides personal 
indulgences. 

An indulgence is either plenary, when a full and 
entire remission of all temporal punishment due to 
sin is gained, or partial, when only a portioii of the 
temporal punishment is remitted. 

Plenary indulgences are granted l)y the Church, 
I)rovided that we approach the sacraments and pray 
for the Holy Father's intention besides performing 
the prescribed works; sometimes the condition of 
visiting a church is added. ■' 

The most imi)ortant plenary indulgences are the 
Jubilee indulgence, the indulgence of the Portiun- 
cula, and that of the Papal benediction. 

THE SACRAMENT OF EXTREME 
UNCTION. 

1. The Sacrament of Extreme Unction was in- 
stituted by Christ chiefly for the spiritual strength 
and comfort of the dying. It is called Extreme 
Unction because it is the last unction or anointing 
of the Christian and because it is usually adminis- 
tered at the close of life. 

2. The visible or outward sign of this Sacrament 
instituted by Christ is, as St. James the Apostle 
writes, anointing with oil, with the words: 
"Through this holy unction and through His most 



The Sacrament of Extreme Unction. 209 

tender mercy, may the Lord pardon thee whatever 
sins thou hast committed by thy sight, taste, hear- 
ing/' etc. The anointing with Oil constitutes the 
matter of the Sacrament, while the words are the 
form. 

3. The effects of Extreme Unction are: (i) An 
increase of sanctifying grace, (2) a cleansing of the 
soul from venial sin, and the remains of sin which 
were not remitted in Holy Communion, and the sac- 
rament of Penance. The remains of sin may be mor- 
tal sins, venial sins, temporal punishment due to 
sin, the evil inclinations of the heart, and the weak- 
ness of the will, which are the just consequences of 
sins committed, and which may remain even after 
the sins have been forgiven. (3) It calms the mind, 
fills the heart with consolation, and renders the sick 
person resigned to the will of God. (4) It often 
relieves the pains of the sick person, and sometimes 
even restores health, if it be expedient for the salva- 
tion of the soul. " 

''The prayer of faith shall save the sick man and 
the Lord shall raise him up.'' 

4. Since the effects of this Sacrament are so rich 
in graces, it should not be delayed too long; for, to 
partake of these graces in abundance, the sick per- 
son must do his part also. We must not expect the 
restoration of bodily health, if we put off the recep- 
tion of this Sacrament until it can no longer sustain 
life without an apparent miracle. 



lMO Thk Sa( i: a.mkntr. 

5. \Vc should prepare for this Sacrament by re- 
ceiving the Sacraments of Penance, and Holy Com- 
munion received as Viaticum. We should awaken 
acts of faith, hope, humility, contrition, and resig- 
nation to the Divine will of God. 

It is the duty of relatives, and of those who are 
in attendance upon the sick to see that they receive 
the Last Sacraments in due time. This responsibility 
rests partly with the doctor, who, as a matter of 
course, ought to apprise the friends of the sick per- 
son of his condition when it becomes serious. Cath- 
olics ought therefore to secure, if possible, the serv- 
ices of a Christian physician. Sometimes the attend- 
ants on a sick man fear to agitate him by mentioning 
the Last Sacraments to him. This is indeed mistaken 
kindness, for they cannot thereby retard the a]^ 
proach of deatli. Such false friends resemble people 
who would not w^arn a blind man if he were nearing 
a precipice, lest they should frighten him. Their cow- 
ardice will give them much to answer for. Th;^ 
friends of the sick person should see that the room 
is cleaned and set in order, the patient should be 
cleanly dressed, and those parts which are to be 
anointed should be washed, that is, if it can be done 
without danger. 

A table should be placed near him covered with 
a clean white cloth ; and upon it a Crucifix and two 
candles, or at least one, if possible, of wax, also a 
plate with some cotton, to wipe the unctions, some 
bread cruml)s or salt, a vessel with water and a clean 



The Sacrament of Extreme Unction. 211 

cloth, further, a vessel with Holy Water. While 
the sick man makes his confession, all should leave 
the room as the priest may have to speak above a 
\diisper. 

5. Every Catholic who has come to the age of 
reason, and is in danger of death by sickness or from 
a wound or accident can, and ought to receive Ex- 
treme Unction. Those who cannot receive this Sac- 
rament are the following: 

(i) Persons who are in danger of death but not 
sick such as, soldiers in war, or criminals condemned 
to death. 

(2) Children who have not attained the age of 
reason. 

(3) Idiots who never have had the use of rea- 
son. 

(4) Those who are under ban of excommunica- 
tion, or public sinners who die without any sign of 
repentance. 

7. The minister of this Sacrament is the priest, 
and certainly, also, the bishops ; formerly several 
priests were called in to administer this Sacrament, 
and in the Greek Church even now the sick man is 
anointed by three priests. This is not, however, 
necessary for the validity of the sacrament ; even in 
early times one priest alone, administered this Sacra- 
ment; and this is the general custom in the Roman 
Church to-day. 



212 TiiK Saokamknts. \ 

Every priest can validly administer this Sacra- ; 
ment, l)iit except in case of necessity it sliould be ^ 
administered by the parisli priest. ; 

Manner of administerin^: this Sacrament: ' 

1. ( )n entering- tlie liouse the priest says: **Peace \ 
be to this house." This is the salutation which the j 
priest utters in the name of Christ. Into whatever ; 
house you enter, first say: "Peace be to tliis house" ; 
(Luke, 10.5). This salutation is to be imparted to t 

th^ sick man, and to the whole house as well, by the ' 

I 

administration of this Sacrament. ; 

2. The priest presents the sick man a Crucifix to j 
kiss, because he comes in the name of Jesus the Cru- ; 
cified who has purchased this peace for us. 

3. Thereupon he sprinkles the sick person with 
holy water, the sick room and all present, in order to ^ 
purify the hearts and, as far as possible, even the \ 
dwelling from sin, for peace will not abide where ] 
sin dwells. The sick person and those present should 1 
seek to cleanse their hearts l)v an act of contrition. 

4. The three preparatory ])rayers which follow 
are likewise a blessing of the house and its inhabit- 
ants, from which it follows that the administration 
of Extreme Unction is salutary for the entire house- 
hold, providing its efficacy is not frustrated by indif- 
ference and unbelief. The jM'icst is here the mighty 
dispenser of blessings. Upon his entrance the Evil 
Spirits must depart and the Angels enter. Ry virtue 
of the power of the Holy Xame the priest prays 




The Sacrament of Extreme Unction. 213 

that peace,, health, and a spirit of devotion may be 
imparted to all present. 

5. While the Confiteor is being said for the sick 
person by some one present, he should excite in his 
heart an act of contrition. Then the priest gives 
him absolution, as before Holy Communion, but 
in the singular. The same is done before adminis- 
tering the Viaticum. All of the prayers pertain to 
the welfare of the sick man. 

6. Before anointing the sick person the priest 
admonishes those present to recite some prayers 
for him. The Penitential Psalms with litanies will 
be most appropriate. While the people are engaged 
in prayer he performs the unction. He anoints the 
sick man with Consecrated Oil in the form of a cross 
on the organs of sense, which have been instrument- 
al to his sins (eyes, ears, nose, mouth, hands and 
feet). At each unction he repeats the following 
form of prayer: ''Through this holy unction, f 
and through His most tender mercy, may the 
Lord pardon thee whatever sins thou hast com- 
mitted by seeing, hearing,'' etc. If the sick person is 
actually expiring, the priest only anoints his fore- 
head; but he continues to anoint the other parts, so 
long as life has not departed. In the Sacrament 
of Baptism, the senses are consecrated to the service 
of God ; in Extreme Unction they are to be cleansed* 
from the sins in which they participated, contrary 
to the object of their baptism. The sick person 
should have an ardent desire to be cleansed from sin. 



214 The SACKAMhMs. 

Extreme Unction is for the health of the soul, and 
oftentimes for the body ; it effects the remission of 
mortal sins which through infirmity of mind or 
l)ody, \w has not been al)le to confess, as well as 
the remission of some temporal punishment, and 
besides, bodily health when it is expedient for the 
welfare of the soul. 

7. The prayers are followed l)y another blessing 
and the la\'ing on of hands, placing the patient un- 
der the immediate protection of God, thereby obtain- 
ing consolation and strength for him in life and in 
death. The priest surrenders him to the Lord, as it 
were, 1)y giving him the Crucifix to kiss and placing 
it before him. He then leaves the house in the 
same manner as he entered it, imparting a blessing. 

GENERAL ABSOLUTION. 

I. General Absolution is the Papal Benediction 
with a plenary indulgence for the dying. It is the 
blessing /;/ avticulo mortis — at the moment of death. 
It is therefore not a remission of sin. The remission 
of SiU must precede General Absolution. The Church 
desires that the souls of her children should return 
to their Maker entirely cleansed. 

In Baptism the Church remits sin and its eternal 
punishment, in Extreme Unction and General A])so- 
lution it also remits the temporal punishment due to 
sin A dying person, who can and will make use 
of these three means of grace will go directly to 
heaven. 



Genekal Absolution. 215 

2. Even in the earliest Christian times, General 
Absolution was usually given to the dying ; but the 
power to do so was more restrictive until Benedict 
XIV, 1747, decreed that all Bishops, upon request, 
should be empowered to give their respective clergy 
the faculties for administering General Absolution. 

3. In order to obtain this indulgence the sick 
person must be — (i) in danger of death; (2) he 
must have an ardent desire to gain the indulgence ; 
(3) he must have previously received the Sacra- 
ments of Penance and Holy Eucharist; (4) he must 
excite in his heart, acts of love and contrition; (5) 
he must be ready to accept death from the hand of 
God with resignation and invoke the name of Jesus 
either mentally or orally. 

These conditions are necessary, as far as the 
patient is able to comply with them. Therefore Gen- 
eral Absolution may be administered even to those 
who are unconscious, providing that they had previ- 
ously desired it, or would have done so had they 
been conscious. It can only be received once in the 
same sickness, except when danger of death occurs 
again after previous recovery. 

4. General Absolution is administered as fol- 
lows : 

(i) On entering the room the priest says, as in 
Extreme Unction, 'Teace be to this house," and 
sorinkles the sick person, the room, and those pres- 
ent with Holy Water. He is to be cleansed still more 
from sin — even temporal punishment is to be remit- 
ted thereby. 



2 IT) TllK Sackamknts. 

(2) Tlic ])riest begins in tlic name of the Lord, 
for only in this name is the remission of sin and its 
consequences, possible. 

(3 ) The antiphon : "J\ememljer not the offences 
of thy servant, O Lord, neither take vengeance of 
his sins,'' admonishes the sick man to receive Gen- 
eral Absolution with a contrite and penitential spirit. 

(4) Then the priest prays that the sick person 
may be purified from the stain of sin, through the 
merits of the life and death of our Redeemer. 

(5) The Confiteor follows, and then absolution, 
as in the Sacrament of Extreme Unction. 

(6) The close is a prayer which contains the 
real General Absolution, or the Plenary Indulgence. 
In case of necessity this prayer alone is said over 
the dying. 

5. The dying may also gain a Plenary Indul- 
gence if they possess rosaries, crucifixes, medals, 
etc., to which indulgences for the dying are attached, 
arid use them in the proper way; likewise if they 
belong to societies or Religious Orders entitled to 
these indulgences. 

HOLY ORDERS. 

I. Christ selected Apostles to place them over 
His church, and at His Last Supper conferred upon 
them the three-fold office of teacher, priest and shep- 
herd. He also endowed them with the power of con- 
ferring this office upon others. The Apostles car- 



Holy Ordees. 217 

ried out this command, and in the newly-formed 
congregations ordained deacons, priests and bishops. 
The bishops again conferred this power upon others, 
and so this ApostoHc power has been transmitted in 
the Church, unbroken, for 1900 years. 

The means of this transmission or propagation is 
the Sacrament of Holy Orders, by virtue of which 
the recipient is forever set apart, as it were, from 
the laity, to be empowered with this three-fold 
office. 

2. As this exalted state of life should not be 
entered upon without careful preparation and exam- 
ination, the Church has instituted several orders as 
degrees preceding the Sacerdotal dignity. 

The first four of these degrees are called Minor 
Orders. They are: (i) The Doorkeeper; (2) Read- 
er; (3) Exorcist; (4) Acolyte. The three others are 
called Major Orders. They are: (i) Sub-deacon; 
(2) Deacon, and (3) the Priesthood. The consum- 
mation and sum total of all the orders, is the Episco- 
pacy. 

3. The Minor Orders, it is true, were instituted 
by the Church, but in the earliest Christian times. 
In those dangerous days only reliable men were 
entrusted with the keys of the church door, the prep- 
aration for Divine Service, and other minor of- 
fices. Those who were chosen for these offices 
w^ere ordained by prayer and outward ceremonies. 
The Minor Orders have not now this significance, 
but they serve as a preparation for Major Orders, 
which they must always precede. 



218 THK SA( KAMFNTS. 

The essential difference between the Minor and 
the Major Orders is, that tlie latter entitle an im- 
mediate participation in the Divine Service, and con- 
secrate the receiver to the service of God forever ; 
whereas the Minor Orders entitle the receiver only 
to inferior clerical services; neither do they bind the 
recipient forever to the clerical state, but always 
permit a return to the secular state. 

4. These different Orders sliow us the great- 
ness and exalted dignity of the priesthood, to which 
one ascends only by so many degrees ; they place 
before our eyes, as a picture, the manifold duties of 
the priest, and none the less the plenitude of graces 
imparted to him. 

5. The sacramental character of the priesthood 
is imprinted only by the last two degrees. 

All the preceding Orders, although belonging to 
the Sacrament, are only a preparation for the com- 
plete reception of Holy Orders. 

6. The outward signs for the last two degrees 
are the imposition of hands, by the Bishop, and 
the touching of the sacred vessels, which constitute 
the matter of the Sacrament ; the necessary prayers 
constitute the form. The outward signs of the 
other degrees consist in handing to the recipient 
those objects which belong to each degree, and in 
pronouncing the words which confer the right of 
practicing the duties of the respective Orders. 



Minor Orders. 219 

7. The inward grace conferred by this Sacra- 
ment consists (i) in an increase of sanctifying 
grace; (2) in the conferring of various Sacerdotal 
powers corresponding to each degree, and (3) it im- 
parts the graces which are necessary for the execu- 
tion of these functions. 

8. Only the Pope and Bishops can administer 
this Sacrament. Abbots can administer the four 
Minor Orders to such subjects who have already 
made their vows. The subjects, or recipients of this 
Sacrament must be men who have attained the pre- 
scribed age, and who possess the virtue and knowl- 
edge necessary for such exalted dignity. They must 
be free from the bond of marriage and from any 
qualities which would be inconsistent with the 
priestly state. 

9. According to the wishes of the Church, ordi- 
nations should take place during the Ember days, 
because the faithful are implored to fast, and to 
pray on those days that God may grant them worthy 

priests. 

MINOR ORDERS. 

I. The candidate for the priesthood is initiated 
into the ranks of the clergy by a ceremony called 
tonsure. The conferring of the tonsure is no ordi- 
nation, it confers no office and no spiritual power. 
The recipient is thereby introduced from the laity 
into the clerical state. It is of very ancient origin 
and is called 'Tonsure" because the hair is cut in 



220 The Sacraments. 

the form of a crown, solemnly done by the Bishop. 
With it he gives the candidate the surplice, or eccle- 
siastical dress, to indicate the i)utting oft* of the old 
man, and tlie putting on of the new. 

2. The first of the Minor Orders is that of Door- 
keeper. In the time of the Christian persecution 
the office of Doorkeeper w^as of great importance, 
and was intrusted only to reliable men, who were 
ordained for this special office. It was the duty of 
the Doorkeeper to inform the faithful Ix^forehand, 
of the time and place of meeting, and even during 
the Divine Service he had to guard the door against 
tlie intrusion of heretics and unbelievers. 

3. The second ?^Iinor Order is that of Lector, 
or Reader, a cleric nearer to the sanctuary. While 
the Doorlceeper had to stand at the door, the Reader 
stood in the middle of the Church before the assem- 
bled congregation. The office of Lector was to read 
aloud for the faithful, at the beginning of Divine 
Service, during the so-called ]\Iass of the Catechu- 
mens, those passages from Holy Scriptures which 
the Bishop or priest ordered to be read. 

4. The third ]\Iinor Order is that of Exorcist, 
which gives to the cleric the power of casting out 
devils. Even laymen, in the early days of the Church, 
exercised this powder ; later, however, men were chos- 
en and ordained for this office. The Church con- 
fers this power by a Minor Order, to show how 
impotent these satanic spirits of darkness are against 



Major Orders — Sub-Deaconship. 221 

the power which Christ has imparted to His Church. 
Later on, however, in order to avoid abuse and de- 
ception, this power was reserved for priests, and 
even these cannot make use of this faculty, except by 
special permission of the Bishop. 

5. The fourth Minor Order is that of Acolyte. It 
is the duty of the Acolyte to supply wine and water, 
and to carry the lights at Mass. 

MAJOR ORDERS— SUB-DEACONSHIP. 

1. The first of the Major Orders is that of Sub- 
deacon. This order irrevocably incorporates the re- 
cipient into the Sacerdotal state, by which he con- 
tracts the obligation to observe continency and to 
say the breviary. 

2. The Subdeacon is chosen to a higher service 
of God — to immediate participation in the Divine 
Service. His functions are : ( i ) To take care of 
the sacred vessels; (2) to pour wine and water into 
the chalice; (3) to sing the Epistle at High Mass; 
(4) to hold the book of the Gospel for the deacon, 
and to carry it to the Celebrant to kiss ; (5) to carry 
the cross in the processions ; (6) to assist the deacon 
in all his functions, and to receive the offerings of 
the people. He ascends the altar with the priest and 
deacon and brings the chalice, paten and host to 
the altar. At High Mass he wears the priestly vest- 
ments, excepting the stole and chasuble, instead of 
which he wears the dalmatic. 



222 TiiK Sacuaments. 

3. Celibacy of the clergy is not a command of 
recent date. Those Apostles who were married be- 
fore they were called to the Apostleship, left their 
wives when called by our Lord. The Church has 
always endeavored not to choose married men for 
the priesthood, and only out of necessity, or excep- 
tionally, has admitted married men to this state, who 
then, as a rule, have separated from their wives. The 
sanctity of this state makes this obligation readily 
understood. The sublimity of the Holy Sacrifice 
requires immaculate purity and undivided surrender 
of self, on the part of the one who offers the Sacri- 
fice. The preaching of the Divine Word and the 
administration of the Holy Sacraments require that 
the priest be free and independent from all human 
considerations, which might hamper him in the ful- 
fillment of his duties. 

4. The prayers of the Breviary are essentially 
as old as Christianity itself. At stated hours of the 
day, the first Christians assembled together to praise 
God by prayer, reading and the singing of psalms 
and hymns. When tow'ard the close of the IV. cen- 
tury the laity withdrew, the clergy alone continued 
to recite these prayers. St. Jerome, at the request 
of Pope Damasus, arranged the psalms and lessons 
for the difYernt hours and days, and 'this arrange- 
ment was universally introduced. These prayers 
were called Officium — that is, duty, because the 
priest was ahvays obliged to pray them. Since in 
the course of time, additions were made to the 
Office, Pope Gregory VH. abridged it again, and 
called it the Hreviarv — abbreviated office. 



Deaconship. 233 

The Council of Trent ordered a revision of the 
Breviary and enforced anew the obUgation of say- 
ing it. In the Greek church the same hours for 
prayer are observed, as in the Roman, and at the 
present time even recited solemnly in the Church. 

DEACONSHIP. 

1. The word ''Deacon'' comes from the Greek 
and means servant, because the Deacon serves the 
priest. 

2. The Apostles appointed seven Deacons at Je- 
rusalem, and from this time it became common in all 
the churches. They are the seven candles of the 
sanctuary — the seven angels of the Apocalypse. 
The Apostles ordained them by the imposition of 
hands, and by prayer; in the same manner Deacons 
are now ordained. 

3. The Deacon is now permitted to stand near 
the priest at the altar, to baptize, to preach, and 
to sing the Gospel. Formerly the Deacons were the 
constant companions of the priest, and in early times 
a priest could not say Mass without a Deacon at 
his side. The Deacons prepared the Faithful for 
the sacraments, visited the imprisoned, and the sick, 
administered Communion, took care of the poor, and 
guarded the property of the Church. In the course 
of time all of these duties devolved entirely upon 
the priest. 

4. Besides the dalmatic, the Deacon receives the 
stole, but wears it over the left shoulder, fastened 
at the right side to indicate that his participation in 
the priestly functions is yet limited. 



224 TiiK Sacraments. 

THE PRIESTHOOD. 

1. The word "Priest" comes from the Greek, 
presbyter, meaning elder, hecause in the first cen- 
turies of Christianity the priests were chosen mostly 
from among men advanced in years. As Christ, be- 
sides the Apostles, chose seventy discii)les to be their 
assistants, so the Ai)ostles appointed priests as assist- 
ants to the bishops in the different congregations. 

This regulation has remained unchanged even 
to this time. 

2. Priesthood is conferred by the Ijishop, 
through the imjKisition of hands and prayer. The 
Priest receives at ordination the three-fold power — 
to bless, to ofifer the Holy Sacrifice of the Mass and 
to forgive sins. Besides this three-fold power the 
Priest receives an increase of sanctifying grace, and 
special graces to strengthen him for the onerous 
duties of his state. 

3. As a sign of his power the Priest wears the 
stole crossed on his breast. His power is great- 
er than that of the deacon, but still, less than 
that of the bishop, who wears the stole pendant on 
each side. The Priest receives the chasuble be- 
cause the ])ower to offer the Holy Sacrifice of the 
Mass is given to him. 

RITE OF ORDINATION. 

I. The Seven Orders and the Tonsure are ad- 
ministered during the P>ishop's Mass, because they 
are all steps, or degrees, to the Most Holy Sacrifice ; 
they are administered (hn-ing the time between the 
Introit and tlie Cospel. 



Rite of Oedination. 225 

2. The Minor Orders are conferred by the 
Bishop handing to the recipient while praying over 
him, the symbols of the different orders. To the 
Doorkeeper he gives the keys; to the Exorcist, the 
book containing the exorcisms ; to the Lector, the 
book of the lessons ; and to the Acolyte, a candlestick 
without a candle, and empty cruets. 

3. At the beginning of the ceremonies, those who 
are to receive Major Orders, prostrate themselves 
before the altar, while the Bishop, with all the priests 
present, recites the Litany of All Saints; this is to 
signify that the candidate for ordination is dead to 
the world, and consecrates himself entirely to the 
service of the Most High. 

4. After the Litany of All Saints the ordination 
follows. 

The Subdeaconship by the Bishop's handing him 
the chalice, paten, and filled cruets, because the Sub- 
deacon has to make the immediate preparation for 
the Sacrifice; the Deaconship and Priesthood, by 
the imposition of hands and prayer. 

5. After the ordination proper, the Bishop, while 
reciting the appropriate prayers, hands to those or- 
dained the significant symbols of the power which 
has just been conferred on them ; first the Vestm.ents ; 
then to the subdeacon a book of Epistles, and to the 
deacon a book of Gospels. With these their ordina- 
tion is finished, and they hasten to exercise the func- 
tions of their office, therefore the subdeacon sings 
the Epistle, and the deacon the Gospel of the Mass. 



226 The Sacraments. 

6. The priest is ordained by the imposition of 
hands and then invested with the stole and chasuble, 
after which, by symbolic ceremonies, he is initiated 
into the threefold power which he has just received: 
viz., (a) As dispenser of blessings, the Bishop con- 
secrates him by anointing his hands with Catechu- 
men Oil. The anointing of the hands expresses the 
power of benedictions which will in future flow from 
his hands. The thuml^ and the forefinger particu- 
larly, of each hand, are anointed because with them 
the priest touches the body of our Lord in the Holy 
Sacrifice. In the Holy Sacrifice this grace is re- 
newed and increased continually, (b) As sacrificial 
priest, the Bishop consecrates him by handing him 
the chalice with wine and water, and the paten with 
the host. This is to signify that he has received 
the power to celebrate the Holy Sacrifice of the 
Mass. The newdy ordained makes immediate use of 
this power, as from now on he celebrates the Holy 
Sacrifice in union with the Bishop. (c) As 
minister of the Sacrament of Penance, the Bishop 
consecrates the candidate for ordination by plac- 
ing both hands upon his head, after Communion, 
with the words of Christ : ''Receive ye the Holy 
Ghost, whose sins you shall forgive they are for- 
given, and whose sins you shall retain they are re- 
tained/' 

After the newly ordained has promised obedience 
to the Bishop, and received from him the kiss of 
peace, he is dismissed by the Bishop with a paternal 
admonition and a solemn blessing. 




The Episcopacy. 227 

7. At all the ordinations the clerical candidate 
holds a lighted candle in his hand until the Offertory 
when he offers it to the Bishop, to express thereby 
the love of sacrifice with which he consecrates him- 
self to the service of the Church. In like manner 
the newly ordained receives Communion from the 
hands of the Bishop after his Communion — symbol- 
ical of his close union with the Church of Christ 
and her representatives. 

8. How holy and exalted is the priestly office 
achieved through a sevenfold consecration! He is 
the mediator between God and man, daily he offers 
the Holy Sacrifice of the Mass for this purpose. 
He is the father and shepherd of the flock confided 
to his care, their teacher and guide on the road to 
heaven from the cradle to the grave. His life is 
a life of sacrifice. How many obstacles he had to 
overcome and how many sacrifices he had to make, 
before he could enter the priesthood! And as 
pastor, what dangers, what hardships and difficulties 
he has to endure to save the souls entrusted to his 
care. Therefore the faithful should show their pas- 
tors respect and obedience; they should listen to 
their words and follow their advice, remembering 
the words of our Lord, ''Who hears you, hears me, 
and who despises you, despises me.'' 

THE EPISCOPACY. 

I. The name Bishop comes from the Greek, 
''epi'scopus" and means ''overseer," because the 
Bishop in the name of the Church, has supervision 



238 The Sacramknts. 

over the diocese entrusted to him. The fullness of 
spiritual power is embodied in the Bishop, the might 
and dignity of all the preceding orders. 

2. For the consecration of a Bishop there must be 
at least three Bishops present ; he is consecrated by 
the imposition of hands, and prayer. Besides an in- 
crease of sanctifying grace, this Sacrament confers 
the threefold power of the office of shepherd, priest 
and teacher, and the special graces necessary for 
these offices. 

3. The consecration of a Bishop is similar to the 
ordination of a priest but it is a more solemn cere- 
mony. 

(i) Before Mass begins the Bishop elect takes 
an oath before the Bishop who is to consecrate him, 
that he w^ill be faithful to the Holy See, that he will 
promote its authority ; that he will, at stated inter- 
vals prescribed, visit the City of Rome and give an 
account of his pastoral office to the Pope. There- 
upon he begins the Mass with the consecrating 
Bishop, during which the consecration takes place. 
Both read the entire Mass together, both communi- 
cate from the same Host, and out of the same Chalice 
to show the bond of charity which binds them to 
Christ. The real consecration begins before the 
Gospel. The Litany of All Saints is said while 
the Bishop-elect lies prostrate before the altar. His 
renunciation and sacrifice ought to be more perfect. 
than that of the priest. 



The Episcopacy. 229 

(2) The book of Gospels is opened and laid 
upon his neck and shoulders, to designate that the 
Bishop is the bearer and guardian of the Holy Faith. 

Then the three Bishops lay their hands upon his 
head and say: ''Receive the Holy Ghost.'' This 
is the actual moment of consecration. 

(3) The new Bishop is anointed with Chrism on 
the crown of his head, and on his hands. He is now 
the anointed of the Lord, equipped with a fullness 
of spiritual power far greater than that of the priest. 
He is the head, therefore he is anointed on the head, 
the priests, who are anointed only on the hands, are 
his servants. 

The crook or bishop's staff is given him, to ini- 
tiate him as shepherd over his flock. He is then 
handed the bishop's ring; through the Holy Sacri- 
fice of the Mass he is intimately united with his 
bride, the Holy Church of God, therefore he is 
handed the ring. The book of the Gospels is given 
him to touch, as a sign of his office as teacher. 

(4) At the Offertory, the newly consecrated 
Bishop offers bread and wine into the hands of the 
Consecrator, and two large burning candles, to ex- 
press, thereby, that he will always be solicitous for 
the Holy Sacrifice; and, furthermore, that like the 
burning candles he will be consumed as a living sac- 
rifice in the service of God. The large candles de- 
note that his light (example) must shine greater 
than that of the priest. 



230 



TiiK Sacraments. 



(5) Before the last Gospel the mitre is placed 
on his head, to show that he is to combat for the 
Church and to be a defender of the truth. 

Gloves are put on his hands as a sign that he 
must keep them pure, and thus preserve the strength 
of imparting blessings. He is then conducted to 
his throne, which is delivered to him, and thus in- 
stalled in the government of his diocese. While the 
Te Deum is being sung, the clergy render him hom- 
age and allegiance by kissing his hand. 

Thereupon he begins his Episcopal functions ; 
namely, he is led by the two assisting bishops 
through the Church bestow^ing his blessing upon all 
the people. Arriving at the altar, he imparts the 
solemn Episcopal blessing. 

How great is the dignity of a Bishop, how^ w^on- 
derful his power ! He is a follow^er of the Apostles, 
equipped with the same powders as they. In his dio- 
cese he is the ambassador of Christ ; the source of 
all blessings and graces. From his hands comes the 
Sacred Oil, the matter of several sacraments ; by his 
hands you become a soldier of Christ in the Sacra- 
ment of Confirmation. From his hands come the 
spiritual pastors of the whole diocese. Thank God 
for this w^onderful establishment of the Episcopacy 
and pray diligently for priests and bishops. 



Matrimony. 231 

MATRIMONY. 

1. By the institution of the Holy Sacrament of 
Matrimony, Christ regulated and sanctified family 
life. The better regulated this life is, the more moral 
and happy will mankind be. Therefore the holy re- 
ception of Matrimony, and the sacred inviolability of 
the marriage tie, is of the greatest importance to 
man. 

2. Whoever wishes to be happily married must 
above all pray God to direct his choice, he should 
take the advice of his parents, and other persons of 
experience. He should consider first his spiritual and 
then his temporal welfare. Therefore he must be 
guided in his choice more by religion and virtue 
than by worldly considerations. He must be 
especially careful, that there be no impediments in 
the way of his marriage. These impediments are of 
two kinds, simple impediment, and nullification. 

3. Simple impediments do not nullify the mar- 
riage but only render it unlawful; that is, one can- 
not receive this Sacrament without committing a 
mortal sin, unless the impediments are removed. 
They are as follows : 

(i) Time. The solemnities of marriage must 
not take place, between the first Sunday of Advent 
and Epiphany, or between Ash Wednesday and Low 
Sunday. 

(2) Previous engagement to another person, un- 
less the engagement has been annulled by mutual 
consent. 



232 The Sackamemts. 

(3) Simple vows of chastity. 

(4) Ecclesiastical prohibition. This includes the 
marriage of a Catholic with a baptized non-Catholic, 
if the conditions prescribed by the Church are not 
complied with. 

These conditions are: (i) The non-Catholic 
must not restrict the liberty of the Catholic in the 
practice of his or her religion. (2) When there is 
hope that the non-Catholic may be brought to the 
knowledge of the true faith. (3) Both parties 
must promise that their children shall be brought 
up as Catholics. 

The Church has always disapproved of mixed 
marriages, even when these conditions are complied 
with ; she has condemned them in more than thirty 
councils. The great danger to the Catholic party is: 
that he is liable to fall away from the faith entirely, 
or become indifferent. There is also great danger 
that the children may not be brought up Catholics, 
especially if the Catholic party should die young. 
Then the danger of divorce, which the non-Catholic 
may obtain at any time, and be free to contract 
another marriage. Such unions cannot produce con- 
cord or true happiness, because their moral founda- 
tion, unity of faith, is wanting. Such a marriage is 
not a faithful image of that intimate and indissolu- 
ble bond of Christ with His Church, w'hich a Chris- 
tian marriage should be. 

Catholics should remember, that the bond of a 
previous marriage is an impediment which death 



Matrimony. 233 

alone can remove. What, therefore, God hath joined 
together let not man put asunder (Matt. XIX 6). 
No court, no judge, no power on earth, can break 
the bond which unites husband and wife. For cer- 
tain just causes, especially for the crime of adultery, 
they may live separately, but they are still married 
and cannot marry again. Let it be remembered that 
no so-called divorce, no guilt, no desertion, can ever 
sever the marriage bond. Nothing but a certain 
knowledge of the death of one party can make it 
lawful for the other to marry. 

4. The impediments that make marriage impossi- 
ble, or nullify it, are chiefly the following : 

(i) The absence of mutual consent, as when 
one of the parties does not consent, or is compelled 
only by force, or rapine, etc. 

(2) A mistake in the person one marries, 

(3) A solemn vow of Chastity, 

(4) The Order of Subdeaconship, 

(5) Another marriage-tie still existing, 

(6) Difference of religion when one of the par- 
ties has not been baptized. 

(7) Consanguinity and affinity to the fourth de- 
gree; spiritual affinity contracted in Baptism and 
Confirmation. 

(8) Clandestine marriage, which has not been 
contracted before the lawful pastor, or another priest 
approved by him for this purpose, before two wit- 
nesses. 



234 The Sacraments. 

The Pope or Bishop may grant dispensations in 
some of these cases, when a sufficienj: cause war- 
rants a dispensation. No one should make use of 
dispensations unless the cause is true and just. 

5. The Church desires that the choice of a state 
of life should not be thoughtlessly entered upon, and 
that the Sacrament of Matrimony should not be re- 
ceived without due preparation. The first step to- 
wards a future marriage is the engagement or be- 
trothal. 

The bethrothed should make good use of the 
time of their engagement, in order to examine them- 
selves earnestly, and see whether their hearts are 
so closely attached to each other as to make them 
congenial and happy consorts throughout their 
future lives. They should prepare themselves by fer- 
vent prayer and decorous behavior, especially by a 
worthy reception of the Sacraments for this decisive 
step. During this time they should also not omit to 
make a general confession, in order to participate in 
the fullness of graces bestowed by this Sacrament. 

6. The engagement is made public by the publi- 
cation of the banns ; the faithful are required to 
make known any impediments, if they are aware of 
any, and also to assist the betrothed by their prayers, 
so that they may enter the marriage state w^th the 
blessing of God. Only in exceptional cases is the 
publication of the banns to be omitted, and the 
omission must be sanctioned by the Bishop. St. 
John Chrysostom says : ''Happy the young men and 



Ceremonies of Matrimony. 235 

maidens who come to the nuptial altar with a pure 
heart! How true will be their united love! How 
sincere their mutual esteem and how firm their 
friendship/' 

7. The Church also exhorts pastors of souls to 
examine the bridal parties, to see whether they know 
everything that behooves them to know, and to give 
them the instruction they need. This fatherly in- 
struction is often the turning point for the weal 
of those about to be married. 

CEREMONIES OF MATRIMONY. 

1. The ceremonies of Matrimony are significant 
of the duties of the marriage state, and of the graces 
imparted to the bridal couple. 

^ In the presence of the congregation the bride 
and groom pledge themselves by the bond of indis- 
soluble fidelity and love; the Church confirms this 
bond and invokes the blessings and graces of heaven 
upon the bridal pair. 

2. The priest standing before the altar facing 
the couple, who stand at the foot of the altar, the 
witnesses behind them, gives them a few words of 
admonition and instruction on the Sacrament of 
Matrimony and its duties. 

3. Then follows the real act of Matrimony. The" 
priest asks each separately if with their free will 
and consent, they enter into wedlock, and on answer- 
ing in the affirmative, in an audible voice, joining 



236 



Thk Sacraments. 



right haiuls tlicy pledge their troth ; each repeating 
the formula alter the priest, in which they each 
promise separately, to have and to hold the other for 
better, for worse, for richer or poorer, in sickness 
and in health until death do part them. The priest 
then, to indicate the indissolubility of the marriage 
tie, places the stole around their joined hands, unites 
them in the name of the Holy Trinity, and sprinkles 
them with Holy Water. The groom now places the 
ring upon the book, the priest blesses it and returns 
it to the groom, who places it upon the third finger 
of the bride, saying: 'Tn the name of the Father, 
and of the Son, and of the Holy Ghost, Amen.*' 
The ring without beginning or end denotes the never 
ending love and fidelity which the bridal pair pledge 
each other. The joining of hands is a solemn pledge, 
as if confirming by an oath the promise to be true 
to their marriage vows as long as they live, and to 
mutually support each other. 

Placing the stole around the joined hands, 
with the words spoken, shows that the Church 
acknowledges and blesses the marriage as complet- 
ed, and takes it under Her protection. With this 
blessing and protection of the Church the newdy 
married should enter upon their state of life, for 
which the priest prays in the versicles and prayers 
that follow, which finish the marriage ceremony. 



the marriage is 



4. In the Mass w^hich follows 
solemnly blessed. Even since the time of the 
Apostles, it was a sacred custom to sanctify mar- 



Ceeemonies of Matrimony. 237 

riage by the Sacrifice of the Mass and the recep- 
tion of Holy Communion. This solemn blessing is 
wholly united with the Sacrifice of the Mass, and 
must only be given during the Mass. As this bless- 
ing concerns the bride chiefly, it is not given to a 
widow, because she received it at the first marriage, 
nor is it given in the closed time even if the Bishop's 
dispensation has been obtained. Nor in the case of 
a mixed marriage; the Church cannot bless such 
marriages, because she looks upon them with dis- 
favor. 

5. The Church has in her liturgy a special Mass* 
for the bridegroom and bride; this Mass must not 
be used in such cases where the nuptial blessing can- 
not be given. As far as the Pater Noster, this Mass 
differs in nothing from an ordinary Mass, but when 
the priest has come to that part of the service imme- 
diately before the ''Libera nos,'' standing at the 
Epistle corner of the altar, he turns to the bridal 
pair and reads two prayers over them, in which the 
blessing of God is besought on behalf of the bride 
principally. When the priest has communicated, he 
gives Communion also to the bridal pair and before 
the last Gospel he implores a special blessing upon 
them, and then blesses the people. Excepting the 
Sacrament of Holy Orders, no sacrament is more 
closely united with the Sacrifice of the Mass than 
that of the Sacrament of Matrimony, 

*The nuptial Mass pro sponso et sponsa is a votive Mass, 
without Gloria or Credo. 



238 The Sacraments. 



^ 



6. On their return home, a wedding feast is pre- 
pared. In this there is nothing blameworthy; we 
know that our Lord, His Blessed Mother and disci- 
ples honored such a festivity with their presence. 
This should remind the newly married to celebrate 
their wedding in a manner worthy of such sacred 
guests. 

The wedding day is a day of joy, and further- 
more a sacred day for the married couple, who have 
received two sacraments on this day, and entered up- 
on a new state of life with the blessings and prayers 
of the Church ; therefore excess and sin of every 
kind is to be excluded from such festivities. 

7. A jubilee wedding is a festival of gratitude 
for a couple who have been married twenty-five 
or fifty years. It is celebrated in order to thank God 
for the graces received during this time, to renew 
the former marriage vows and to beg the blessing 
of the Church on the remainder of their days, that 
they may finally enter into the joys of the Lord. 

CONCLUSION. 

The sacraments are the most precious treasures 
of the Church. 

I. The Church has nothing more holy than the 
sacraments, for they are the fruits of the Passion 
and death of Jesus Christ. Therefore the Christian 
should learn to know and treasure them, and never 
approach them without careful preparation. 



Conclusion. 239 

2. The Church has nothing more salutary than 
the sacraments, because upon them depends the sal- 
vation of mankind. If our soul is dear to us and 
we long for heaven let us not delay to make diligent 
use of these means of grace. 

3. The Church has nothing more divine than the 
sacraments, for God is their author and through 
them the work of redemption continues for the sal- 
vation of man. 



VESPERS. 



BENEDICTION OF THE BLESSED 
SACRAMENT. 

1. The public prayers of the Church, other than 
those in the great Sacrifice of the Mass, are con- 
tained in the Breviary. The whole Office for each 
day consists of Matins and Lauds ; Prime, Tierce, 
Sext and None (the prayers for the first, third, 
sixth, and ninth hours, the old Roman division of 
the day) ; Vespers and Compline. This Office was 
originally chanted daily by the faithful, and is still 
chanted by some religious Orders, the preservers of 
primitive tradition and fervor. It is daily recited by 
the Clergy ; and on Sundays and Holydays the Ves- 
pers are publicly chanted as part of the solemn wor- 
ship of the day, to enable the faithful to join in so 
holy and venerable a form of prayer. 

2. All the parts of the Office consist of Psalms 
and Canticles from the Holy Scripture, with lessons 
also from Scripture, or the Holy Fathers, and ap- 
propriate to the day. 



Benediction of the Blessed Sacrament. 241 

The Psalms in the Vespers for Sunday are the 
109th and the following, including the 113th, al- 
though very frequently the 11 6th is substituted for 
the last of these. This series of Psalms is most suit- 
able to the ordinary wants of the Church on her 
weekly festivals. The first is a kind of commemo- 
ration of all the great Mysteries of our Redeemp- 
tion; the second alludes to the praise of God in the 
congregation; the third commemorates the graces 
and privileges of the Just ; the fourth is a Psalm of 
praise, as is also that substituted occasionally for 
the fifth; the fifth celebrates the deliverance of the 
Israelites from Egyptian bondage. All are proph- 
ecies of our Lord and of His Immaculate Mother, 
as well as of the Church. In them we sing the 
praises of Christ, our Lord, as Priest forever, offer- 
ing Sacrifice, like Melchisedech, in the form of 
bread and wine; as Lord of lords and King of 
kings; as true to His promises of ever abiding by 
His Church, investing her with miraculous powers ; 
and ever spreading the mystic Banquet ; in them we 
praise Him as our redeemer and our God whom we 
adore; in them we praise that immaculate Virgin — 
the joyful mother of children — and with her raise 
our hearts and voices to glorify God. 

3. It is not, then, an unmeaning Service, but one 
most appropriate and consoling. Hence, though it 
is not of obligation to attend Vespers, as it is to hear 
Mass, all the saints and spiritual writers of the 



242 Vespers. 

Church urge the faithful to be present at this Of- 
fice with piety and devotion. For there is always 
more benefit and comfort to be derived from the 
public Offices of the church than from private de- 
votions, God having ordained that Communion of 
prayers should always have the preference. 

4. In this country Benediction usually follows 
Vespers. After the final Antiphon of the Blessed 
Virgin is said, the Priest, vested in surplice, stole, 
and cope goes up to the altar, while the choir sings 
the O Saluiaris Hostia; and opening the Taber- 
nacle, he makes a genuflection, and taking out a 
consecrated Host enclosed in a kind of locket called 
a luna, places this in the centre of the Monstrance 
or Ostensoritim — a stand of gold or silver, with rays 
like the sun. He then descends to the foot of the 
altar, and puts incense into the censer ; kneeling 
again, he receives the censer from the hand of the 
acolyte, and incenses the Adorable Host. When the 
choir sings the second line of the Tantum ergo, all 
bow humbly down, and then, during the Genitori, 
the priest again incenses the Blessed Sacrament. 

As soon as the choir has ended the hymn the 
Priest chants the Versicle; and after the Response 
he chants the prayer of the Blessed Sacrament, and 
sometimes another prayer. He then kneels again, 
and a veil is placed around his shoulders, after 
which he ascends again to the altar, and, making a 
genuflection, takes the Monstrance, and, turning to 



Benediction of the Blessed Sacrament. 243 

the people, gives the Benediction in silence, making 
the sign of the cross over the kneeHng congregation. 

Replacing the Host in the Tabernacle, he de- 
scends, and, preceded by his assistants, retires, 
while the choir chants the ii6th Psalm, Laudate 
Domimim omnes gentes, or some other Psalm or 
Canticle permitted by the usage of the place. 



PART THIRD. 

THE SACRAWENTALS. 

The Saxrramentals are rites which resemble the 
sacraments externally. The name is applied to both 
the blessing or consecration given by the Church 
and to the objects blessed or consecrated. The name 
sacramental comes from the word sacrament, partly 
because the sacramentals stand in close intimac}' 
with the sacraments and partly because they resem- 
ble the sacraments. Both have the outward signs 
with which supernatural power is united. They are, 
however, essentially different, the sacramentals im- 
part only the grace of assistance while the sacra- 
ments impart or increase sanctifying g^race. The 
sacraments have infallible efficacy, whereas the effi- 
cac}- of the sacramental depends upon the pious dis- 
position of the recipient. The use of the sacraments 
is strictly commanded, but the use of the sacrament- 
als is only recommended. 

2. Although the use of the sacramentals is not 
strictly commanded, they are nevertheless indispens- 
able. 



Summary. 245 

We use them : 

(i) When we receive the sacraments. We 
should advance to meet the grace of the sacraments ; 
the Church assists us by various sacramentals, which 
prepare our hearts, or impress these graces deeper 
upon them. 

(2) For the same reason sacramental s are united 
with the Holy Sacrifice of the Mass, so that by their 
help we may the more easily participate in the Holy 
Sacrifice and obtain its graces. 

(3) In the course of the year sacramentals are 
ordered to be observed at every great festal season. 
The faithful thereby receive a fuller comprehension 
of this holy season, and also a greater participation 
of the graces. 

(4) The graces of the Redemption should pene- 
trate every state and condition of life. The sacra- 
mentals are the channels through which these graces 
are imparted to the soul for its purification and 
sanctification. 

(5) Even inanimate creatures which neverthe- 
less were laden with the curse of sin, shall through 
the sacramentals receive the blessings of the Re- 
demption, so that they may not be a hindrance but 
an assistance in the way of salvation. 

(6) Everything that belongs specially to the 
Divine Service — churches, altars, chalices, vest- 
ments, etc., must be withdrawn from the dominion 



240 The Sacbjlmkxtals. 

of sin ; they must be replete with blessings and given 
up entirely to the sei^-ice of God. This is axrcom- 
plished by the sacramentals. 

3. Christ Himself instituted the sacramentals — 
He impacted blessings : He blessed children and the 
sick, bread and fish, etc He conferred this power 
upon His Apostles, when He commanded them to 
bless the houses which they entered, and instructed 
them to cast out de\'ils, to heal the sick, etc. The 
Apostles did as commanded, and rejoiced at the 
wonderful results: this power exercised by Christ 
and transmitted to the Apostles, to bless and to cast 
out devils, is continued by the Church in the sacra- 
mentals. 

All the sacramentals revert to the Holy Name of 
Jesus and the sign of the Cross. Christ taught the 
faithful to ask in His name, and promised them they 
would then receive ever>ihing. He told them they 
could cast out de\'ils, and perform miracles in His 
name. And the Apostles did so ; they performed in- 
numerable miracles in His name. The sign of the 
Cross has been used with all the sacramentals since 
the time of the Apostles. 

4. Christ left it to His Church to prescribe the 
formulas for the sacramentals. We can see by sev- 
eral of them that they are of Apostolic origin, viz., 
the blessing of Baptismal Water, the oil of Baptism, 
churches, sacred vessels. Holy Water, etc. The 
other sacramentals owe their origin to early Chris- 
tian times. 



Summary. 347 

5. The efficacy of the sacramentals differs ac- 
cording to the object to which they are applied, and 
is generally expressed in the prescribed prayers of 
each sacramental. The effects are chiefly : 

( 1 ) Man and his temporal possessions are freed 
from or guarded against the power of Satan. 

(2) Sickness, bodily evils and injury to our 
possessions can be averted thereby, as well as 
worldly prosperity increased. 

(3) The soul is strengthened against tempta- 
tions or entirely freed from them; venial sins can 
be forgiven and the temporal punishment remitted. 

(4) They effect a salutary disposition of the 
soul, and make it more susceptible to future graces ; 
therefore they are used in administering the sacra- 
ments, and they may even effect the conversion of 
a sinner., 

(5) All the circumstances of life, the entire 
work of the day can be sanctified by the sacrament- 
als. 

(6) Animate and inanimate creatures may, 
through the sacramentals, be consecrated to the serv- 
ice of God. 

6. The efficacy of the sacramentals proceeds 
from the power to bless, which Christ bequeathed to 
His Church. That this blessing may be beneficial 
to man he must co-operate with this grace, that it 
may find entrance into his heart. The more his 



248 TiiK Sac'KAMentals. 

heart is filled with faith and confidence, with humil- 
ity and contrition, the more will the sacramentals 
manifest their efficacy. In how far they dispense 
temporal blessings, depends upon whether the bless- 
ing be salutary for his salvation or not. 

7. The power to dispense the sacramentals is 
vested in the Sacred Ministry, still, the Church has 
restricted the power of priests by reserving certain 
exorcisms and benedictions to bishops, but several 
of these cases may be performed by the priest when 
delegated by the bishop. Such consecrations in 
which anointing is used, the bishop alone must per- 
form ; in extreme cases only the Pope may give a 
priest the faculties, for example, to missionaries. A 
few consecrations are reserved to the Pope alone, 
viz., the blessing of the Pallium, the Agnus Dei, etc. 

8. The receiver of the sacramentals must be 
a person, for objects are blessed only for the bodily 
or spiritual welfare of man. He must be a faithful 
Catholic Christian, in order to have the right disposi- 
tion for the use of the sacramentals. 

The right disposition consists in being in the 
state of grace, or at least contrite of heart, penetrated 
with faith, and confidence in Christ and His holy 
Church, and reconciled to the Divine Will. 

RITUAL OF THE SACRAMENTALS. 

I. Some blessings cannot be performed except 
in the church and at the altar. In this case the 
priest vested with surplice and stole, and on some 



I 



Ritual, of the Sacramentals. 249 

very solemn occasions with cope also, always of the 
color of the day or of a color specially prescribed, 
stands at the Epistle side; the articles to be blessed 
should be placed on a table close by, not on the altar, 
vestments and vessels destined for Divine Service, 
however, excepted. 

2. The priest stands, because he is Christ's repre- 
sentative, commissioned by the Church. 

3. Every blessing begins with the w^ords : ''Our 
help is in the name of the Lord, who made heaven 
and earth." Then the priest makes the sign of the 
Cross. 

The strength and efficacy of all the saccamentals 
rest upon the supplication of the name of God and 
the sign of the Cross. 

4. Then follows the salutation: 'The Lord be 
with thee, and with thy spirit." 

5. The priest prays with joined hands to denote 
the humble supplication contained in every blessing. 

6. The sign of the Cross is made once or oftener 
during the blessing; the name of God is also called 
upon, because this is the source of all blessings. 

7. Finally, the object to be blessed is sprinkled 
with Holy Water in the form of a Cross. To this 
object the same power and efficacy are imparted, 
which the blessing of the Church imparts to Holy 
Water. 



250 The Sacramentals. 

8. In some solemn blessings Incense is used ; and 
in several solemn consecrations the bishop anoints 
with Holy Oil, indicating thereby not alone the full- 
ness of the grace of the Holy Ghost but also that this 
same grace is, in a measure, imparted. The sprink- 
ling with Holy Water, the use of Incense and Holy 
Oil, show us the fundamental effects of the sacra- 
mentals — purification, sanctification and consecra- 
tion. 

CLASSIFICATION. 

I. The Sacramentals may be divided according 
to their use and efficacy, into the following: 

(i) Exorcism, which liberates from the power 
of Satan *and frees from sin, 

(2) Benedictions, which impart, furthermore, 
sanctity, graces and blessings, 

(3) Consecrations, which beside the efficacies 
just mentioned, consecrate a person or thing to the 
service of God. 

EXORCISIVI. 

By the sin of our first parents Satan obtained 
power over mankind and all nature. Christ, it is 
true, conquered Satan, but as far as it concerns us, 
the conflict is not ended and therefore the influence 
of Satan is not entirely lost or destroyed. 

The Evil Spirit can, God permitting, obtain 
power over the body of man, and through the body 
obtain power partly over the soul ; this dominion 
of Satan over the body is called "possession.'* 



Classification. 251 

2. The Church confronts this power of Satan by 
exorcism, which consists in commanding the devil 
to depart in the name of Christ, that he may not in- 
jure body or soul. 

3. The Church makes use of exorcism for a 
threefold purpose, viz. : 

( 1 ) To withdraw the power of Satan from every 
object used in connection with the Divine Service, 
and to make it inacessible to his influence, viz.. Holy 
Water. 

(2) To lessen or destroy the injurious influence 
Satan has upon the soul or worldly possessions. 

(3) To liberate those possessed, from the thral- 
dom of Satan. 

4. Christ Himself cast out devils, and gave His 
disciples also the power to do so. Ever since, the 
Church has made use of this power, and has made 
that of Exorcist one of the Minor Orders. To avoid 
abuse, the exercise of this power has been in later 
times restricted to priests ; and even they in import- 
ant cases, require special permission from the bishop. 

5. Exorcism is a spiritual combat with the pow- 
ers of darkness; therefore the priest must employ 
all his moral strength against Satan, consequently, 
he should begin the exorcism only after a careful 
preparation, with faith and confidence in God, pa- 
tiently continued to the end. 



252 The Sacramentals. 

6. The Church commands great caution in the 
use of exorcism. Every unusual phenomenon should 
not be attributed to Satan, but should be carefully 
tested by natural means, and all superstition and sus- 
picion conscientiously, avoided. 

BLESSINGS. 

1. Through exorcism, man and nature are freed 
from the power of Satan ; through blessings he is 
sanctified, his original destiny restored. Tlirough 
blessings, nature is again made serviceable for man ; 
many spiritual and temporal evils are averted, and 
spiritual as well as temporal welfare procured. 

2. The power to bless is given to priests and 
bishops, and is exercised by them either in general 
or in special cases to produce a certain efficacy pre- 
scribed by the Church. 

3. Blessing consists in prayer united to an out- 
ward sign, generally the sign of the Cross, or by the 
imposition of hands, whereby the minister of the 
Church invokes the Divine blessing upon others, if 
they are worthy of receiving it. 

4. Even in the Old Testament, God designated 
minutely how Aaron and his followers should bless 
the people, and promised that He would fulfill their 
blessing. How much greater is the priesthood of 
the New Testament, therefore the priest's blessing 
will at least be no less efficacious. 



Blessings. 253 

"Into whatsoever house you enter/' said Christ 
to His disciples, ''first say : Peace be to this house ; 
and if the son of peace be there, your peace shall 
rest upon him, but if not, it shall return to you.'' 
From these words of our Lord, the faithful have 
always believed, that the priest has power to bestow 
blessings upon all who are worthy of receiving 
them. 

This blessing is more particularly to be desired 
from the priest newly ordained, because he has so 
lately received the fullness of this power from the 
Holy Ghost. 

5. The priest may bless publicly or privately; 
publicly in connection with the Divine Service, es- 
pecially at the end of Mass ; this was prescribed even 
in early Christian times. He blesses privately, when 
blessing the sick or any who asks his blessing. 

6. As the consecration of a bishop is higher than 
that of a priest, so the bishop's blessing will be more 
efficacious. When the bishop bestows his blessing, 
it is done more solemnly than the blessing of a 
priest; he makes the sign of the Cross three times, 
which is not permitted to a priest. The bishop may 
give this solemn blessing apart from the Divine 
Service. Privately he may bless the people every- 
where even on the streets and highways. We should 
eagerly seek to receive this richly laden blessing. 

7. The Papal Blessing is the most efficacious be- 
cause it is bestowed by the highest shepherd, the 
vicegerent of Christ, to whom the supreme power 



2S4 The Sacramentals. 

over the treasury of Christ's graces is committed. 
With the Papal Blessing also called Apostolic, an in- 
dulgence is generally united. 

The Holy Father bestows this blessing solemnly 
on the festival of Easter, on the feast of SS. Peter 
and Paul, and on other special occasions. Privately 
he confers it on all who ask it. Very frequently he 
empowers bishops and religious priests to give the 
Papal Blessing on certain days to the faithful. As 
we have before mentioned the Papal Blessing is 
given in the General Absolution at the hour of 
death. 

8. Benediction, or blessing with the Blessed Sac- 
rament, was not known in early Christian times, it 
was only introduced after the institution of the 
feast of Corpus Christi (in the XIV. century). It 
is easy to see that this Blessing differs from those 
already named, for here it is no longer the priest 
who blesses but Christ Himself, therefore the priest 
uses no words of blessing when giving Benediction, 
but makes one sign of the cross with the mon- 
strance; when given by a Bishop he makes three. 

9. The priest may bless w^ith the rehcs of the 
saints, while doing so he invokes the intercession of 
the saints on behalf of those present. 

10. The blessing which parents give to their chil- 
dren, superiors to their subjects, does not compare 
with the priestly blessing, for it does not proceed 
from a person canon ically empowered to impart 
blessings. Nevertheless a parent's blessing has a 
higher significance than that of pure intercession. 



Blessings. 255 

By the fourth commandment, God gave parents a 
higher authority over their children — made them 
His representative, consequently their prayers and 
blessings must be of greater might before God, than 
those of others. When the Apostle speaks of a uni- 
versal priesthood, parents, first of all, are called by 
God to direct this priesthood in the family circle 
and to call down the blessing of God upon their 
offspring. Ecclesiasticus says (III lo-ii) : "The 
father's blessing establisheth the houses of the chil- 
dren, but the mother's curse rooteth up the founda- 
tion." The Christian mother will not fail to make 
the sign of the Cross upon her babe, nor pious 
children fail to ask their parent's blessing, at least 
before going to bed or when leaving home. Tq 
many a young man, the remembrance of a parent's 
blessing has often proved a safeguard in time of 
temptation, while battling with the world. . The 
blessing of a dying parent especially, is most sol- 
emn and efficacious, and often has been the means 
of reclaiming the most hardened sinner. 

II. The Ritual contains many blessings for ob- 
jects of ordinary use, such as food, the houses we 
live in, the cattle and fields. Even for the modern in- 
ventions, railroads, telegraph, electric lights, etc. 
The faithful should be encouraged to make frequent 
use of this means of grace, and thus draw down the 
blessing of heaven upon themselves and their under- 
takings. By the use of Holy Water we may draw 
the blessing of the Church upon ourselves and our 
possessions. 



256 The Sacramentals. 

THE WAY OF THE CROSS. 



1 



It is said that the Way of the Cross owes its 
origin to the Mother of God. 

Tradition says, that the Blessed Mother of God 
was often wont to walk in the steps of her Son to 
Calvary, pausing at the spots marked by some spe- 
cial incidents. The early Christians flocked in crowds 
to the holy places to follow the Via Crucis. But 
when, in the Middle Ages, the Holy Land fell into 
the hands of the infidels, and the devout pilgrim 
could only visit the scenes of our Lord's suflferings 
at the risk of his life, the Stations were erected in 
churches, and enriched by the Popes with large in- 
dulgences. wSt. Francis of Assisi contributed greatly 
to spread this devotion. 

1. The \\'ay of the Cross is the name given to 
the fourteen stations which depict the way along 
which our Redeemer passed bearing His Cross, from 

Pilot's palace to Mount Calvary. 

The fourteen stations consist of fourteen wooden 
crosses, to which pictures and inscriptions are gen- 
erally added. They are erected in churches, some- 
times in the open air, on the slope of a hill; occa- 
sionally in cemeteries. 

2. The manner of performing the Way of the 
Cross is to go from one station to another, mak- 
ing meanwhile a meditation on our Lord's Passion. 



The Way of the Cross. 257 

It is not necessary to go from station to station 
in the church if one stands up and kneels down as 
every station is being made. It is enough to medi- 
tate on the Passion in general, making a special 
meditation at each station. An Our Father, Hail 
Mary, and an act of contrition are generally recited 
at every one. 

3. By performing the Way of the Cross large in- 
dulgences may be gained; we also obtain contrition 
for sin and are incited to the practice of virtue. 

Daily meditation on the Passion of Christ is 
more profitable than fasting every Friday in the year 
on bread and water, or taking the discipline to 
blood. A single tear shed in compassion for Our 
Lord's sufferings is of greater value in God's sight 
than a pilgrimage to the Holy Land. We learn 
how acceptable meditation on His Passion is to Our 
Lord, from the revelations of St. Bridget. Our 
Lord once appeared to her, with blood streaming 
from all His wounds. She asked what had reduced 
Him to this pitiable condition. He answered: ''It 
is the doing of those who never consider the great 
love I manifested towards them by all I suffered 
upon the cross." It was as a continual memorial 
of His Passion that Our Lord instituted the Holy 
Sacrifice of the Mass. The same indulgences are 
granted for making the Way of the Cross as for vis- 
iting the corresponding places in the Holy Land; 
they can be gained, however, only once in a day. 
The wooden crosses must be blessed by a Francis- 



258 TiiK Sacramkntals. 

can, or some priest who has the requisite powers, 
and the stations must be visited without any break. 
The Way of the Cross is a means of obtaining the 
grace of contrition. As the Israehtes who were bit- 
ten by the fiery serpent were healed by looking upon 
the brazen serpent, so sinners are healed of the dead- 
ly wound of sin by frequent meditation on the Pas- 
sion of Christ. The Way of the Cross is also an in- 
centive to the practice of virtue. The saints often tell 
us that meditation on Our Lord's Passion imparts 
strength to suffer not merely with patience, but with 
joy. Our arrogance, our avarice, our anger will be 
cured by the humility, the poverty, the patience of 
the Son of God. If, O man, you would progress 
from virtue to virtue, contemplate with all possible 
devotion the sufferings of Our Lord, for this is most 
conducive to sanctity. 

4. If we are prevented from making the Way of 
the Cross, we can gain the indulgence by reciting 
the Our Father, Hail Mary, and the Gloria twenty 
times, holding meanwhile a crucifix blessed for the 
Stations in our hand. 

The hindrances must be of sufficient nature, 
such as long distance from a church, sickness, etc. 
The cross for performing the stations must be of 
strong material, with the figure of the Savior at- 
tached to it, and must have been duly blessed for 
the purpose. The indulgences are not gained if the 
Crucifix is not the property of the individual using 
it, but if several persons perform the devotion to- 



The Chukching of Women. 259 

gether, it is enough for one to hold the cross m his 
hand. For the sick it suffices to take the cross in 
the hand and make an act of contrition. The Our 
Father, Hail Mary and Glory be to the Father, are 
recited fourteen times for the fourteen stations, five 
times in honor of the five wounds of Our Lord and 
once for the Holy Father. If the cross has been 
blessed by a Redemptionist the prayers need only be 
repeated fourteen times. 

THE CHURCHING OF WOMEN. 

1. It is an old established custom for a woman 
after the birth of a child to present herself to 
the priest in the church, to receive his blessing 
and to implore the blessing of God upon her child. 
This custom was observed even in the Old Law. 
Every mother had to present herself in the temple, 
with her infant, forty days after the birth of a boy 
and eighty days after the birth of a girl. This law, 
it is true, does not apply to Christian women be- 
cause the Church has abolished Jewish ceremonies, 
but since the Mother of God conformed to this rule, 
the Christian mother will in all humility follow the 
example of the Blessed Virgin. She should thank 
God for her happy delivery, and offer her child to 
God, promising to bring it up in the fear and love 
of God, and finally implore the blessings of heaven 
upon herself and her child. 

2. The priest sprinkles the woman with Holy 
Water, while she kneels at the door of the church 



260 Thk Sacramentals. 

holding a lighted candle, and after reciting the 
twenty-third psalm, reaching the end of the stole into 
her hand he leads her into the church saying: 
"Come into the temple of God; adore the Son of 
the Blessed Virgin, who has given thee fruitful- 
ness/' The woman then kneels before the altar, 
while the priest, having said a prayer of thanksgiv- 
ing, blesses her and again sprinkles her with Holy 
Water in the form of a cross. This rite is for 
women who have borne children in wedlock. 

3. The lighted candle is to remind us of the 
words of the pious Simeon who called Christ the 
Light of the world, by it the mother also acknowl- 
edges that she will bring up her child in the light of 
the true faith. 

CHRISTIAN BURIAL. 

1. The Church not only stands by her children 
until death but does not delay to send help and 
consolation to the soul in eternity, and to prepare 
a worthy burial place for the body where it will 
await the general resurrection. This resting place 
is the graveyard consecrated especially for this pur- 
pose. The Church deems it only proper that the 
body of a Christian should be interred in conse- 
crated ground, because it was so often sanctified 
by the reception of the Blessed Sacrament. 

2. The Church buries her dead with many out- 
ward ceremonies, prayers and blessings, not only to 



Chbistian Burial. 261 

show her respect for the dead, but at the same time 
to impress the hving with the truth, that the body is 
not to remain forever in the g'rave but to arise to 
eternal reward. She thus honors the body as the 
temple of God, edifies the living, and procures help 
and consolation for the soul, if it is in need. 

3. Ecclesiastical burial is denied in the fol- 
lowing instances : 

(i) To pagans, Jews, and infidels. (2) To 
apostates. (3) To notorious heretics and schismat- 
ics. (4) To those publicly executed and interdicted. 
(5) To those who committed suicide, if before ex- 
piring they did not manifest any repentance. Those, 
however, who committed suicide while insane or de- 
ranged can be buried by the Church. (6) To those 
killed in a duel. (7) To public and notorious sin- 
ners who die in final impenitence. (8) To those 
who die in the act of some grievous crime. (9) Fi- 
nally to those who refused the Sacraments at the 
point of death. 

4. The body is prepared for burial, by washing 
and dressing it properly before placing it in the cof- 
fin. 

5. The body remains for a time unburied, in 
order to make certain that life is really extinct. 
In former times the body was brought to the church, 
where the faithful prayed psalms and other prayers, 
day and night, for the departed. 



262 



The Sacramentals. 



6. A Crucifix is placed in llie liand of the de-1 
parted, and one u])()n tlie coffin; a cross is borne in 
procession to the grave and, finally, one is planted 
upon it, to show that the departed died a servant 
of the Cross, and through the Cross hopes for eter- 
nal life. 

7. The l)ells are tolled to ])ay a last honor to the 
dead, calling upon all the faithful to pray for him, 
and accompany him to the grave. 

8. One or more candles are kept burning beside 
the corpse to signify that the departed walked in 
the light of faith, and to remind us of the oft re- 
peated prayer: "May eternal light shine upon him." 

9. The priest and servers are vested in black to 
express their grief and sympathy for the bereaved, 
also to express their sorrow for the soul lest it has 
not yet attained to the vision of God. This maternal 
care and sadness of the Church, is shown in the 
whole burial rite. 

The Church does not wish that her children 
should be indififerent and callous at the death of 
relatives, she seeks rather to ameliorate and en- 
noble their grief by participating in their sadness, 
and lead them to think of a meeting beyond the 
grave. 

According to the Roman Ritual, the corpse 
should be carried to the house of God, and a Re- 
quiem Mass said, then the body is blessed and 



Cheistia?^ Burial. 263 

borne to the grave accompanied by the clergy, 
friends and relatives praying or singing mournful 
psalms on the way. Before it is interred it receives 
a last and farewell blessing. 

10. The absolution, also called Libera because 
the hymn begins with this word, is a blessing over 
the corpse that the Lord may be merciful to him 
and pardon him in judgment. The Church like a 
loving mother stands before the Divine Judge and 
implores grace for her child. This absolution takes 
place after Mass before the bier; here Holy Water 
and Incense are used as well as at the burial itself. 

11. The words spoken at the grave: ^^Remem- 
ber man that dust thou art and into dust thou shalt 
return.'' remind us of the judgment pronounced 
by God over all mankind after the sin of our first 
parents. The Church impresses it every year upon 
the forehead of her children on Ash Wednesday, 
so that they shall always have it before their eyes. 
This sentence is fulfilled at the burial of the body. 

12. Children who die after Baptism before they 
have come to the use of reason are free from sin 
and need no prayers. Therefore at the burial of 
children, psalms of praise and thanksgiving are said, 
and there are no prayers for the repose of the soul. 
Signs of mourning are not appropriate here, so the 
priest is vested in white, for white is the color of 
innocence. 



264 The Sacka mentals. 

Because tlie child is under the ban of original 
sin, Holy Water and Incense are used, to purify 
and sanctify it, that it may be worthy to stand one 
day, in the presence of God. When a Mass is said 
at the ])urial uf a child, it is said in honor of the 
Angels. 

CONSECRATIONS. 

1. Consecration is the act of solemnly dedicat- 
ing a person or thing to the service of God. Persons 
and things consecrated, are not only withdrawn fronr 
the influence of Satan, as through the exorcism, nor 
only are blessings and graces imparted, but besides 
all these they receive an impress of a special char- 
acter, a stamp of higher rank whereby they are qual- 
ified for the service of God. 

2. The efifect of this consecration is twofold. A 
person or thing is consecrated for the service of 
God, and equipped for this purpose with higher 
power and at the same time qualified to procure 
grace and blessings for others. Consecrated per- 
sons impart these blessings ])y their efifcctual agency, 
consecrated objects, however, through their appli- 
cation. 

3. Consecrations are divided into tliat of per- 
sons and objects. The consecration of persons is re- 
served to bishops. A great many objects may be 
blessed by the priest, such as Holy Water, the bless- 
ing of ashes and the blessings performed during 
Holy Week. 



Dedication of a Church. 265 

DEDICATION OF A CHURCH. 

1. When a Church is about to be built, a bishop, 
or priest appointed by him, must solemnly perform 
the laying of the corner stone ; for the house of God 
must be blessed from the foundation throughout all 
its parts. 

( 1 ) First, the place upon which the church is to 
be built, especially that place destined for the high 
altar is sprinkled with water blessed for the pur- 
pose, accompanied with prayer. 

(2) The corner stone is blessed in the same 
manner and marked on all sides with the sign of the 
Cross, it is then laid while the Litany of the Saints, 
and other prayers are said. This blessing of the 
corner stone extends to all parts of the foundation. 

2. The dedication of a church is only a precursor 
of the consecration, in case the latter cannot take 
place, the bishop may delegate a priest to perform 
the dedication, but not the consecration. 

3. The solemn blessing, or consecration of a 
church requires that (i) it be withdrawn from the 
influence of Satan, (2) that it should be elevated 
to a place of grace and prayer and (3) finally, that it 
shall be consecrated as the exclusive property of the 
house of God. This is expressed by the words of 
the bishop when he invokes God to bless, sanctify 
and consecrate the church and the altar. 

4. The preparation for the consecration is as 
follows : The consecrating bishop, who should be 
fasting the day before, sets apart over night, in a 



2G6 The Sacramentals. 

proper place, the relics to be used in the consecration. 
Lit^ht burns before them and Matins and Lauds are 
said in honor of the saints whose relics have been 
procured. Twelve crosses are also marked on the 
walls of the church with candles attached to them. 

Next (lay these candles are liij^hted, and all things 
needed are prepared in the church which is left in 
charge of a deacon duly vested. The bishop goes m 
procession around the outside of the church three 
times sprinkling it with Holy Water, knocks three 
times at the church door with the pastoral staff say- 
ing : "Lift up your hands, ye princes and be ye 
lifted up, ye eternal gates, and the King of glory 
shall enter in." Three times the deacon asks: ''Who 
is the King of glory ?" Twice the bishop answers : 
*'The Lord strong and mighty, the Lord mighty in 
battle,'' and the third time, ''The Lord of armies, 
He is the King of glory.'' 

The bishop then enters with the clerics and oth- 
ers whose assistance he requires, leaving the rest of 
the clergy and people outside, and again closes the 
door. He forms a cross with the letters of the 
Greek and Latin alphabets, which he inscribes with 
his staff on ashes previously sprinkled upon the 
floor of the church — this rite symbolizes the instruc- 
tion to be given to Catechumens in the elements of 
the faith. 

The cross is made from one corner of the church 
diagonally to the opposite corner. Upon the Cross 



Dedication of a Church. 267 

of Christ, the Church continues to flourish from one 
end of the world to the other. 

5. Then the bishop proceeds with the consecra- 
tion of the altars ; he marks five crosses on each 
with his thumb, which he has dipped in a prepara- 
tion of water, ashes, salt and wine, specially blessed 
for this purpose, and sprinkles them seven times 
with this mixture. He also goes three times around 
the inside of the church and sprinkles the walls as 
well as the floor. Later the relics are borne into 
the church, the bishop, clergy and people taking 
part in the procession. An address is made to the 
people on the event of the day, and the outside of 
the door is anointed with chrism. 

6. The sepulchres of the altars, that is, the place 
where the relics are deposited, are also anointed with 
chrism, and the relics placed in them. The table 
of the altar is anointed in the same manner, then in- 
censed and five crosses made on it with the Oil of the 
Catechumens as well as with the chrism. 

Chrism is also used to anoint the twelve crosses 
which have been marked on the walls. Incense is 
burned on the five crosses previously made on the 
altar with the blessed water, oil, and chrism. Finally 
the bishop makes a cross with chrism on the front 
and four corners of the altars, then the cloths, ves- 
sels, ornaments, etc., are consecrated and the conse- 
cration of the church is complete. St. Thomas clearly 
states the meaning and use of this consecration 



268 The Sacramentals. 



1 



(Suninia Til, XXX) '*Tlic rite," says the Saint, 
''signifies tlie lioliness secured to the Church hy 
Christ's Passion, and wliicli is also required of its 
members/' 

CONSECRATION OF A CEMETARY. 

1. From the earhest Christian times it has been 
the custom of the Church to bless the resting places 
of her dead. What is more appropriate than that 
the bodies which have been so often sanctified by the 
body of our Lord, should be gathered in hallowed 
ground to await the general resurrection. 

Next to the Church no place should be more 
sacred to the congregation than the cemetery, and, 
if possible, it ought to be consecrated, but as long as 
this cannot be done the individual graves ought to 
be blessed. 

2. The cemetery, being a holy place, should be 
kept in good condition and often visited by the liv- 
ing to pray for their friends and relatives. It is an 
instructive school which vividly places before our 
eyes our own transitory life, and impresses upon us 
the fact that in death, we shall all be alike equal, 
that riches, honor, and worth disappear, and that 
we are not made for this earth but for eternity. 

THE BLESSING AND BAPTISM OF A BELL. 

I. In the first centuries church bells were not 
used. During the Christian persecutions it was the 
duty of the doorkeeper to inform the faithful of the 



The Blessing and Baptism of a Bell. 369 

time and place of Divine Service. Later wooden 
instruments were used, our clappers in Holy Week 
remind us of |hese. Now and then, trumpets were 
used for the same purpose. We do not know exactly 
when bells were introduced ; they were used at Nola 
in Campania and gradually introduced into the 
churches in the seventh century. 

2. On account of their importance in connection 
with the Divine Service, bells have been solemnly 
blessed since their first introduction. They are, as 
it were, messengers from a higher world, calling to 
the faithful not to forget their heavenly home. 

3. The form prescribed in the Pontifical is en- 
titled, ''The Blessing of a Bell,'' though it is popu- 
larly called the ''Baptism of a Bell,'' a title by which 
the Office is mentioned as early as the eleventh cent- 
ury. The bishop or priest delegated by him wash- 
es the bell with Blessed Water, anoints it with the 
Oil of the sick on the outside, at first in silence, 
then he prays that its tone, like the voice of God, 
may ward off everything injurious or deadly. 
He then makes seven crosses with the same 
oil on the outside, saying each time, "Blessed and 
sanctified shall this bell be! In the name of the 
Father," etc. The seven crosses are typical of the 
sevenfold source of sin and death, against which 
the bell, sanctified by the sevenfold strength of the 
Holy Ghost, shall grant assistance to the faithful. 
He makes four crosses with chrism on the inside — 



270 The Sacramentals. 

it shall call the faithful from all parts of the heavens, 
and inspire them with zeal for God and His Holy 
Word. 

4. Under it he places the thurible with incense 
and fragrant herbs, to denote the love of God 
which should inflame Christian hearts in work as 
well as in prayer; this is denoted furthermore 
by the Gospel of St. Luke, in which refer- 
ence is made to the one thing necessary by our 
Lord when conversing with Martha and Mary. 
He prays repeatedly that the sound of the 
bell may avail to summon the faithful and excite 
their devotion, that it may drive away storms and 
terrify evil spirits ; this power, of course, is due to 
the blessings and prayers of the Church and not to 
any efficacy superstitiously attributed to the bell it- 
self. 

CORONATION OF A POPE. 

I. On the tenth day after the demise of a Pope, 
the Cardinals assemble in the same place where he 
died, to the so-called Conclave. After a solemn High 
Mass, to implore the light of the Holy Ghost, they 
retire to a part of the palace where they are entirely 
secluded from the rest of the world. A suite of 
rooms is given to each cardinal and his attendants. 
Then all the windows and doors that open out- 
ward are walled up, and no Cardinal dare leave 
his quarters until after the election, except in case 
of sickness, and even then if he leaves the palace 
he loses his right of vote. Food is sent in to them 



Coronation of a Pope. 271 

under the greatest supervision, by means of a turn. 
By this strict seclusion every external influence 
that might be brought to bear on the papal 
election is prevented. The Cardinals meet in the 
chapel every day to vote, this is repeated until 
some one Cardinal has received at least two-thirds 
of all the votes. If the election is successful 
the Cardinal dean asks the one elected if he 
accepts the office ; if he consents, the fisherman's 
ring is placed on his finger and he must give the 
name, which he wishes to bear as pope. Then the 
oldest of the Cardinal deacons opens a window fac- 
ing the street and announces the result of the elec- 
tion to the crowd of people waiting below in the 
following words : ''Romans, I announce to you 
good tidings of great joy. We have a Pope, the 
most eminent and most Rev. Cardinal N. N., who 
has taken the name N. N.'' 

The fisherman's ring is that small papal seal 
which represents St. Peter in a boat drawing in his 
net. With this the Pope seals Decretals of minor 
importance written in Latin and signed by the car- 
dinal secretary. 

The Pope takes a new name, because when 
Christ made Simon head of the Church He gave 
him the name Peter. Besides this, the changing of 
the name indicates that he has been consecrated for 
the welfare of our Holy Church exclusively, and 
therefore must sever family ties, or at least not 
consider them to the detriment of the Church. 



272 • The Sacramentals. 

2. The newly elected Pope now receives the hom- 
age of the Cardinals. They kiss his right foot, that is 
the cross embroidered on the slipper, as a sign of 
their allegiance, then they kiss the right hand as a 
sign of filial veneration. This homage is repeated 
three times — in the Conclave, in the Sistine chapel, 
and in St. Peter's church. This may be to denote 
the threefold pow^r of the Pope. At the last named 
homage, besides the Cardinals, inferior prelates and 
persons of rank take part, whereupon the Pope gives 
the people the Apostolic blessing. 

3. Some days later the coronation of the Pope 
takes place in the following manner: 

( 1 ) He is carried into St. Peter's church 
under a rich canopy as a sign of the respect 
due to the Head of the Church. In the Chapel of 
St. Gregory he again receives the homage of the 
Cardinals and prelates. When leaving the chapel in 
solemn procession, the master of ceremonies kneels 
near the door and burns on a plate, castles formed 
of oakum, saying in a loud voice : ''Holy Father, 
thus the glory of the w'orld passes away." This is 
repeated three times with a short pause between 
each. This warning on the vanity of everything 
earthly is all the more impressive, as in the Chapel 
of St. Gregory are found the graves of the Popes. 

(2) When the Pope reaches the altar of St. 
Peter, the solemn Mass begins ; after the Kyrie has 
been sung, he sits upon the throne, and the three first 



COEONATION OF A PoPE. 273 

Cardinal bishops, stand before him and implore Al- 
mighty God to pour upon him, who has been raised 
to the highest Apostolic dignity, the fulness of His 
blessings. Then he receives the Pallium, and thus 
equipped with the full dignity of the episcopal office 
ascends for the first time as Pope the altar of St. 
Peter and continues the Mass. A part of the clergy 
go now to the tomb of St. Peter to pray for the 
happy reign of the new Pope, the successor of St. 
Peter. 

(3) At the close of the Mass, the Pope goes to 
the balcony of St. Peter's church, where the first 
Cardinal deacon places the triple crown — the tiara 
— on his head with the words : ''Receive the tiara 
adorned with three crowns, and know that thou art 
Father of Princes and Kings, Ruler of the world; 
Vicar of our Savior Jesus Christ to whom be glory 
and honor forever! Amen.'' In the name of the 
most Holy Trinity, the new Pope shall rule as 
teacher, priest and shepherd. After the coronation, 
the Pope gives the solemn Benediction, with a plen- 
ary indulgence. 

(4) In grand procession he proceeds to the 
Lateran church, which is the chief or Cathedral 
church of Christendom — the mother of all churches 
— therefore he solemnly takes possession of it ; on 
the way he is handed the keys of the city. He is sol- 
emnly received into the Lateran church, where the 
Prefect of Rome hands him two keys, one of gold, 
the other of silver, as a sign of his power to bind 



274 The Sacramentals. 

and to loose After he has been seated upon the 
throne, he receives the homage of the Chapter of 
this church ; he is then led into the council hall of 
the I.ateran palace, where he gives to each of the 
Cardinals and the most distinguished prelates, a gold 
and a silver memorial coin. From the gallery he 
bestows his blessing upon the people, and has some 
small silver coins thrown among them, with the 
words : "He divided with the poor, his justice shall 
last forever/' 

Throughout the entire ceremony of the corona- 
tion, the papal dignity is shown to be the highest up- 
on earth, but it must be united with humility and a 
love of sacrifice. 

CONSECRATION IN THE RELIGIOUS 
STATE. 

I. The spirit of Christ is a spirit of sacrifice ; this 
spirit Christ bequeathed to His Church, where it 
continues to grow in the priesthood, and reaches its 
highest point in the religious state. This state forms, 
by the more perfect practice of the virtues and its 
consequent external activity, a powerful spiritual al- 
ly of the Church. Therefore the Church has taken 
chis state particularly under her protection and insti- 
tuted different consecrations for its various Orders. 
We find, even in the first Christian centuries, a sol- 
emn blessing and consecration of virgins, who dedi- 
cated themselves to perpetual chastity and to 
the service of God. Out of the lives of the her- 
mits and these virgin souls developed the Religious 



CONSECKATION IN THE RELIGIOUS StATE. 275 

state. The Church not only regulated this state 
but blessed and sanctified it; she appointed a 
time of probation — a novitiate — for those entering 
the Order, which must last at least one year. During 
this year the novices must be proved and if they 
find that they are called to this state of life, they 
must earnestly prepare for the profession of their 
vows. 

2. Entrance into the novitiate, the so-called Re- 
ception, preceded by a longer or shorter period of 
trial, is made by the solemn reception of the religious 
habit. The prescribed ceremonies differ according 
to the object of the different Orders and their re- 
spective rules. The essential part is the solemn bless- 
ing and investing with the habit. 

As levity is generally shown in the dress, so the 
long, modest dress of Religious should show earn- 
estness, modesty and virtue; therefore the novice is 
usually reminded at Reception to lay aside worldly 
sentiments with the worldly garb, and to strive to 
acquire virtue and modesty. Unless in case of neces- 
sity, as long as they remain in the Order, the Re- 
ligious is never permitted to wear worldly dress 
again. 

3. When the prescribed time of probation has 
passed, and the novice has reached the required age, 
then the profession of vows may be made. Until 
then the novice may leave the novitiate at any time, 



276 



The Sacramentals. 



and the convent may likewise dismiss him when it 
is seen that he has no vocation. With the profes- 
sion, however, he belongs, forever to the Order, as 
a return to the world is not permitted without a 
dispensation. 

As the ceremonies of Reception vary so do the 
ceremonies of Profession. What is essential to all, 
are the vows of poverty, chastity and obedience, 
which are the foundation of the whole Religious 
State. 




INDEX. 



PART FIRST. 

HOLY SEASONS. 

The Ecclesiastical Year in General. 



Definition 

Divisions 

Vigil and Octave 

Sunday 

Ferials 

Ember Days 

Feasts 



THE FIRST FESTAL CYCLE 



The First Festal Cycle 

Advent 

Christmas Eve 

Christmas 

Christmas Octave 

Epiphany 

Subsequent Commemoration 

Candlemas — Transition Feast 



5 
7 
8 

]o 
i6 

17 
i7 



21 
22 

25 
27 
29 
31 
32 

34 



278 



Index. 



SECOND FESTAL CYCLE. 



Second Festal Cycle 
Lent 

Ash Wednesday 
Passion Week 
Feasts of the Saints 
Holy Week . 
Palm Sunday 
Holy Thursday 
Good Friday 
Holy Saturday 
Easter , 
Easter Octave 
Low Sunday 
Commemorations 
Rogation Days 
Ascension Day 
Feasts which belong to t 
Easter . 



he Subsequent Commemoration of 



THIRD FESTAL CYCLE. 



Third Festal Cycle 

Pentecost . , . . 

The Season After Pentecost 

Trinity Sunday 

Corpus Christi 

Other Feasts of Our Lord 

Feasts of the Blessed Virgin 



Index. 



279 



Feasts of the Angels and Saints . 
Feast of the Dedication of a Church 
Titular Feast 



io6 
113 
115 



PART SECOND. 

SACRED MYSTERIES. 

The Holy Sacrifice of the Mass and the Sacraments. 

Sacred Ceremonies . . . 

Sacred Vestments ....... 

THE HOLY SACRIFICE OF THE MASS. 
Introduction 

PART FIRST. 



116 
118 

127 



Preparation for the Holy Sacrifice — Christ as Prophet 
— Way of Purification. 



Introit . 
Kyrie . 
Gloria . 
Collects 
Epistle 
Gospel 
Creed . 



131 
134 
136 

137 
140 
141 
143 



PART SECOND. 



The Consecration of the Holy Sacrifice^Jesus Christ 
as High Priest — Way of Sanctification. 



Summary 
Offertory 



144 
145 



280 



Indkx. 



Preface 
Canon . 
Consecration 
Memento 



151 
152 

156 
159 



PART THIRD. 



Communion— Christ as King — Intimate Union with 
Christ. 



Summary 




161 


Pater Noster 




162 


Agnus Dei 




164 


Communion 




. . . . 165 


Post Communion 


i6g 


Mass for the 


Dead 


171 



THE SACRAMENTS. 



Introduction 


175 


BAPTISM. 




Baptism 


177 


Baptismal Rite 


180 


Ceremonies at the Church Door . 


180 


Ceremonies at the Baptismal Font 


. . 183 


Ceremonies after Baptism . 


. . 185 



CONFIRMATION. 



Confirmation 

Ceremonial of Confirmation 



190 



Index. 



281 



HOLY EUCHARIST. 

Holy Communion ....... 193 

Adoration of the Blessed Sacrament .... 199 

SACRAMENT OF PENANCE. 

Sacrament of Penance ...... 202 

Rite of the Sacrament of Penance .... 204 

EXTREME UNCTION. 

Summary ......... 208 

Rite of Extreme Unction . . . . . . 212 

General Absolution . . . . . . . 214 

HOLY ORDERS. 



Summary ..... 


216 


Minor Orders .... 


219 


Subdeaconship .... 


221 


Deaconship 


223 


Priesthood 


224 


Rite of Ordination 


. . . , . 224 


The Episcopacy . 


227 



MATRIMONY. 



Summary . . . 

Ceremonies of Matrimony 

Conclusion - \- 

Vespers ...... 

Benediction of the Blessed Sacrament 



231 

235 
238 
240 
242 



2S2 



Index. 



PART THIRD. 

THE SACRAMENTALS. 



Sacramentals .... 

Ritual 

Classification of the Sacramentals 
Exorcism ..... 



244 
248 
250 
250 



BLESSINGS. 



Summary 
Various Blessings 
The Way of the Cross 
Churching of Women . 
Christian Burial . 



252 
252 
256 

259 
260 



CONSECRATIONS. 



In General 


264 


Dedication of a Church ..... 


265 


Consecration of a Church ..... 


265 


Consecration of a Cemetery .... 


268 


Blessing of a Bell 


268 


Coronation of the Pope ..... 


270 


Consecration in the Religious State 


274 



ALPHABETICAL INDEX. 



B 



Absolution, Sacramental, 205 

Absolution, General, 214 

Absolution, General Rite of, 
214 

Acolyte, 217, 220 

Adam Created, 45 

Adoration of the Blessed Sac- 
rament, 199 

Advent, 22 

Agnus Dei of the Mass, 164 

Agnus Dei of Wax, 73 

Alacoque, Margaret Mary, 92 

Alb, 119 

Alleluia, 71 

All Saints, 109, 121 

All Souls, 112 

Anna, 34 

Andrew, St., 44 

Angelus, 24 

Annunciation, 44, 221 

Amen, 140 

Amice, 119 

Ascension, 72, 79 

Ash Wednesday, 41 

Ashes Blessed, 41 

Assumption, 97 



Banns, 231 
Baptismal Rite, 180 
Baptism, 177 

Bartholomew, St. Ap., 108 
Beatification, iii 
Bell, Blessing of, 268 
Benediction of the Blessed 

Sacrament, 240 
Bernadette, 102 
Betrothal, 234 
Bishops Ring, 124 
Blase, St., 37 
Blessings, 252 
Borromeo, St. Charles, 40 
Breviary, 222 
Bridgetine Indulgence, 103 



Candles Blessed, 38 
Candlemas, 34 
Candlemas Procession, 35 
Canon, 152 
Canonization, in 
Catechumens, Mass of, 128 



284 



Alphabetical Index. 



Captives, Ransom of, 105 
Carnival Days, 39 
Celibacy, 222 
Chalice, 146 
Chains, St. Peter's, 108 
Christian Burial, 260 
Churching of Women, 259 
Chasuble, 121 
Christmas, 26 
Christmas Eve, 25 
Christmas Tree, 26 
Chrysostom, St. John, 109 
Clappers, Wooden, 52 
Clement XIII, Pope, 200, 40 
Cincture. 120 
Circumcision, Feast of, 31 
Confirmation, 188 
Confiteor, 108 
Confraternities Scapular, 96 
Consecration in the Mass, 144 
Consecration in the Religious 
State, 274 

Consecration in General, 264 

Consecration C)f a Church, 265 

Consecration of a Cemetery, 
268 

Communion, 161 

Communion Post, 169 

Communion, Holy. 193 

Communion, Spiritual, 194 

Color of Vestments, 126 

Collects, 137 

Cope, 122 

Coronation of Pope, 270 

Corporal, 145 

Corpus Christi, 89 



Corpus Christi Procession. 
91 

Council of Trent, 196 

Creed. 143 

Crib. 26 

Crosier, 124 

Crown of Thorns. 80 

Cycle, First Festal (Advent^ 
21 

Cycle, Second Festal (Easter), 
38 

Cycle, (Third Festal (Pente- 
cost), 82 



Dalmatic, 123 
Deaconship, 223 
Dead, Mass for, 174 
Dedication of a Church, 265 
Dedication of a Church Feast 

of, 113 
Devotion. Forty Hours, 200 
Dies Irae, 174 
Divorce, 233 
Dolors. Seven, 45, 100 
Doorkeeper, 200 
Dominic, St., 102 
Dominican Blessing. 103 
Domnius Vobiscum, i37 
Dyptich, 154 



Easter, 70 
Easter Eggs, 72 
Easter Octave, 72 



Alphabetical Inde^^. 



285 



Ecclesiastical Year, 5 
Ecclesiastical Year, Divisions 

of, 7 
Elevation, The, 156 
Ember Days, 17 
Epiphany, 31 
Epistle, 140 
. Episcopacy, 227 
Episcopal Blessing, 253 
Espousals of the B. V., 33 
Exaltation of the Holy Cross, 

93 
Exorcist, 220 

Exposition of the Cross, 56 
Extreme Unction, 208 



Feasts, 17 

Fast of Lent, 40 

Feasts, Movable and Immov- 
able, 17 

Ferials, 17 

Flagellation, The, 80 

Finding of the Holy Cross, 
80 

Fire, The New, 64 

Five Wounds, The, 80 

Five Grains of Incense, 64 

Forty Hours Devotion, 200 



Gloria, 136 

Gloves, Bishop's, 124 

Good Friday, 56 



Gospel, 141 
Gregory, Pope, 97 
Guardian Angels, 109 

H 

High Mass, Solemn, 131 

Holy Chrism, 191 

Holy Days of Obligation, 20 

Holy Eucharist, 192 

Holy Innocents, 5 

Holy Name of Jesus, 33 

Holy Name of Mary, 99 

Holy Oils, 52 

Holy Orders. 16 

Holy Rosary Feast, loi 

Holy Saturday, 63 

Holy Seasons, 216 

Holy Thursday, 56 

Holy Water, 46 

Holy Week, 51 

Holy Way of the Cross 256 

Hose, Bishops, 124 



I 



Immaculate Conception, 25 

Immaculate Conception Scap- 
ular, 96 

Impediments to Matrimony, 
99 

Impediments to Matrimony, 
Prohibitory, 231 

Impediments to Matrimony, 
Annulling, 233 



28G 



Ai.niAHETicAL Index. 



Improperia, 6i 

Indulgences. 207 

Incense, Five Grains of. 64 

Innocent XI , Pope. 99 

Introit, 131 

Ite Missa Est, 169 



James. St.. The Greater. 106 

Jerome, St., 23 

Jeremiah. Lamentations, 47 

Joseph, St., 44 

Joseph, St., Patronage of, 80 

John, St., Baptist, 106 

John, St,, Evangelist, 79 

John, St., Lateran, 94 

Jude. St., 108 

Judica, Psalm, 131 

Juliana, Blessed. 90 



N 

Major Orders, 221 
Mandatum, 55 
Maniple. 120 
Mark, St.. Ev., 77 
Mark, St., Procession of, 77 
Mass, Sacrifice of , 127 
Mass of the Presanctified, 62 
Maternity of the Blessed Vir- 
gin, 105 
Matrimony, 231 
Matthew, St., 108 
Memento, The, 159 
Michael, St., 109 
Minor Orders, 219 
Mitre, 124 

Mount Carmel Scapular, 96 
Mysteries, Sacred, 116 

N 



Kyrie. 134 



Lance and Nails. So 
Lent, 39 

Leo, Pope XIII. 103 
Lector. 220 
Libera, 263 
Light, Triple. 65 
Litany of All Saints. 69 
Low Sunday, 74 



Nativity of the Blessed Vir- 
gin, 99, 105 

Nativity of St. John the Bap- 
tist, 106 

Nobis quoque peccatoribus. 
160 

Nuptial Mass, 237 



Octave. 8 
Offertory, 145 
Orate Fratres, 



150 



Alphabetical Index. 



387 



Our Lady of Mt. Carmel, 95 
Our Lady of Mercy, 105 
Our Lady of Snow, 94 
Our Lady of Perpetual Help, 
94 



Palm Sunday, 49 
Palm Sunday Procession, 49 
Palla, 146 
Pallium, 145 
Paschal Candle, 66 
Papal Blessing, 252 
Parents Blessing, 254 
Passion Week, 43 
Passion, Reading of, 47 
Passover, 70 
Paten, 147 
Pater Noster, 162 
Patronal Feast of the United 
States, 115 

Patronage of the Blessed Vir- 
gin, 105 
Pectoral Cross, 124 
Penance Sacrament, 202 
Pentecost, 84 
Pentecost Octave, 88 
Peter and Paul, SS., 106 
Peter's, St., Chains, 108 
Peter's, St., Chair, 34 
Peter's, St., Church, 94 
Philip Neri, St., 49 
Philip and James, SS., 81 
Plenary Indulgence, 202 



Pius, Pope IX, 102 

Pontifical High Mass, 123 

Portiuncula, 97 

Precious Blood, 80, 93 

Preface, 151 

Presentation of the Blessed 

Virgin, 105 
Priesthood, 224 
Priest's Blessing, 202 
Purification Feast, 34 
Purificator, 146 
Purity of Mary, 105 



Q 

Quadragesima, 39 
Quarter tenses, 17 
Quinquagesima, 39 



Regina Coeli, 72, 76 
Ring, Bishop's, 229 
Rite of Confirmation, 198 
Rite of Holy Communion, 193 
Rite of the Sacrament of Pen- 
ance, 204 
Rite of Ordination, 224 
Rochet, 123 
Rogation Days, 77 
Rorate Masses, 23 
Rosary, The, loi 
Rosary Indulgence, 103 



288 



Alphabetical Index. 



Sacraments, 174 
Sacraments of the Living, 175 
Sacraments of the Dead, 176 
Sacramentals, 244 
Sacred Heart of Jesus, 92 
Sacred Ceremonies, 116 
Sacred Vessels, 146 
Sacred Vestments. 118 
Sacrifice of the Mass, 127 
Sandals. 124 

Scapular, Mt. Carmel, 96 
Scapular, Trinity, 96 
Scapular, Seven Dolors 96 
Scapular, Immaculate Con- 
ception, 96 
Scapular, Servites, 96 
Scapular, Red, 96 
Secret, The, 151 
Septuagesima, 39 
Sexagesima, 39 
Simon, St., 108 
Simeon, 34 

Sponsors in Baptism, 174 
Sponsors in Confirmation, 189 
Stations, 120 
Stephen, St., 29 
Stole, 121 

Subdeaconship, 221 
Sunday, 13 
Surplice, 123 
Sylvester, St., 31 



Tabernacle Societies, 200 
Thomas, St,, Ap., 25 
Thomas. St., of Canterbury, 

30 
Thurible or Censer, 270 
Titular Feast, 115 
Tiara, 126 

Transubstantiation, 151 
Transfiguration, The, 93 
Trinity Sunday, 88 
Triple Light, 65 



Venerable, When Declared, 
III 

Veil, Benediction, 122 



Vespers, 240 
Vigil, 8 
Visitation, 95 

w 

Way of the Cross, 256 
Wedding Feast, 238 
Wedding Jubilee, 238 



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